THE  UNIVERSITY 
OF  ILLINOIS 
UBRARY 

“zasAi 

T-<37cE 


\ 


DR.  MARIE  LUTHER’S 


EXPLAINED 


m QUESTIONS  AND  ANSWERS 

BY 

Dr.  JOHN  CONRAD  DIETRICH, 

with  additions  from  the  Dresden  Catechism  and  the  Sym- 
bolical Books  of  the  Ev^  Lutheran  Church,  and  with  addi- 
tional proof  passages  from  the  Holy  Scripture.*^ 

TOGETHER  WITH  TWO  ^APPENDIXES. 


FOB  SCHOOLS  AND  FAMILIES. 


Translated  from  the  German  edition  published  by  the  Ev, 
Lutheran  Synod  of  Missouri,  Ohio  &c. 


COLUMBUS,  0. 
SCHULZE  & GASSMANN. 
1872. 


[Copyright  securoA] 


^<5  A/ 3 -5 


PEEFAOE. 


In  this  volume  the  reader  will  find,  first  of  all, 
the  Small  Catechism  of  Dr.  Martin  Luther  with- 
out alteration.  This  is  followed  by  the  shovteT 
explanation  of  this  Catechism,  in  questions  and 
answers,  by  Dr.  Conrad  Dietrich^  formerly  Pastor, 
Superintendent  and  Director  of  the  Grymnasium 
in  Ulm,  Wuerttemberg,  born  Jan.  9.,  1585,  in  Ge- 
muende,  Hesse  Cassel,  died  at  Ulm,  March  22., 
1639.  But  as  in  this  explanation  many  questions 
with  their  answers  were  wanting,  which  are  needed 
in  a Catechism  with  explanations  in  these  days, 
and  as,  furthermore,  passages  of  Scripture  as  proof 
texts  were  furnished  too  sparingly,  the  questions 
and  answers  were  increased  and  supplied,  wherever 
it  was  deemed  necessary,  and  the  requisite  number 
I of  texts  were  added.  The  principle  was  observed 
that  in  this  public  manual  of  doctrine  nothing  but 
that  which  is  old  and  tried  should  be  admitted,  and 
therefore  no  newly  prepared  additions  were  made, 
but  these  were  drawn  from  the  sources  mentioned 

L 


668689 


PREFACE. 


H 

in  the  title,  and  from  the  more  extended  Catechism 
of  Conrad  Dietrich.  In  the  selection  of  biblical 
proof  texts  also  the  example  of  old  orthodox  Cate- 
chisms was  kept  in  view ; only  here  and  there  it 
was  deemed  necessary,  by  words  enclosed  in  par- 
enthesis, to  give  an  indication  as  to  the  parts  of 
the  answer  to  which  the  passages  quoted  were  de- 
signed to  apply ; in  most  cases,  however,  the  dif- 
ference in  the  matter  to  which  the  passages  refer, 
is  indicated  by  a larger  space  between  the  texts,  or 
by  commencing  a new  class  of  proof  texts  in  a new 
line.  To  save  room,  the  passages  are  not  printed 
repeatedly,  but,  with  but  few  exceptions,  when 
they  occur  more  than  once  the  question  is  referred 
to  under  which  they  are  printed. 

As  this  Explanation  of  the  Chatechism  is  de- 
signed for  the  lower  as  well  as  the  higher  classes 
of  elementary  schools,  and  for  the  instruction  of 
catechumens  preparatory  to  confirmation,  at  the 
same  time  that  its  purpose  is  to  promote  knowledge 
unto  salvation  in  young  people  already  confirmed 
and  in  grown  persons,  questions  have  been  intro- 
duced which  the  teacher  should  take  up  only  with 
more  advanced  pupils ; some  of  them,  indeed,  he 
should  leave  entirely  to  those  of  maturer  years. 


PREFACE. 


V 


These  have  been  marked  with  a star  (*).  The 
same  holds  good  also  respecting  the  proof  texts. 
Only  those  which  are  printed  in  full  should,  so  far 
as  possible,  be  memorized  by  all  the  pupils,  while 
those  which  are  mer®y  cited  should  be  turned  to 
only  by  those  who  are  especially  gifted,  and  learned 
rather  as  to  their  contents  than  as  to  their  precise 
wording. 

As  regards  the  appendices,  the  first  is  designed 
only  for  the  higher  classes,  the  second  only  for 
catechumens  and  adults. 

It  is  perhaps  superfluous  to  remind  the  teacher 
that,  before  using  this  Catechism  as  the  basis  of 
his  instruction,  he  should  have  thoroughly  studied 
it  in  all  its  parts* 

To  the  blessing  of  Him,  ‘Vho  will  have  all  men 
to  be  saved,  and  to  come  unto  the  knowledge  of 
the  truth,’’  (1  Tim.  2,  4.)  this  little  book  is  com- 
mended. Amen.  # 


\ 


* 

m 


ENCHIRIDION, 


THE 

SMALL  CATECHISM, 

FOR 

COMMON  PASTORS  AND  PREACHERS, 

BY 


Dr.  MARTIN  LUTHER. 


PEEFAOE. 


Dr.  martin  LUTHER 

TO  ALL  FAITHFUL  AlsD  PIOUS  PASTORS  AND  MINIS- 
TERS, GRACE,  MERCY,  AND  PEACE,  IN  JESUS 
CHRIST,  OUR  LORD  ! 


The  deplorable  moral  wretchedness  which  I re- 
cently witnessed,  when  I visited  your  parishes,  has 
impelled  me  to  publish  this  Catechism,  drawn  up 
in  a very  simple  and  brief  form.  Eternal  God  1 
what  distress  did  I behold ! — The  people,  espe- 
cially those  who  live  in  the  villages,  know  scarcely 
anything  of  the  Christian  doctrine,  and  even  the 
ministers  are  without  skill  and  ability  to  teach. 
And  yet  all  are  called  Christians,  and  enjoy  the 
sacraments,  while  they  are  totally  ignorant  of  the 
Lord’s  Prayer,  the  Apostle’s  Creed,  and  the  Deca- 
logue, live  like  die  brutes,  which  are  without  rea- 
son, and  still,  n||w  that  the  Gospel  is  widely  dis- 
seminated, have  learned  bravely  to  abuse  all  lib- 
erty. 

0 ye  bishops,  what  apology  will  ye  make  to 
Christ  that  ye  have  thus  shamefully  permitted  men 
to  go  astray  ? — Yours  is  the  fault,  who  haYe 
never  done  one  thing  in  your  office  to  avert  the 
great  evil.  Ye  command  communion  in  one  kind 
and  insist  upon  your  human  ordinances,  but  are 

■ • (2) 


PHEFACE, 


8 


unconcerned  tlie  while  whether  the  people  know 
the  Lord’s  Prayer,  the  Apostle’s  Creed,  the  Ten 
Commandments,  or  a single  text  of  God’s  Word. 
Woe  to  you  eternally ! 

In  the  name  of  God,  then,  I beg  and  entreat  you 
all,  pastors  and  ministers,  to  discharge  your  duty 
seriously,  to  look  after  the  people  whom  Heaven 
has  commended  to  your  care,  and  to  assist  us  in 
inculcating  this  Catechism  upon  the  people,  and 
especially  upon  the  young.  Those  who  cannot  do 
any  better  may  use  this  form  and  set  it,  word  for 
word,  before  their  hearers,  in  the  manner  fbllow- 
ing : 

First  of  all,  the  ministers  will  be  careful  not  to 
set  forth  the  text  of  the  Decalogue,  or  of  the  Lord’s 
Prayer,  or  of  the  Apostle’s  Creed,  or  of  the  Sacra- 
ments, &c.,  sometimes  in  one  way,  and  then  in  an- 
other, but  to  use  continually,  one  year  after  the 
other,  the  same  form  in  setting  them  before  the 
people.  I give  this  advice  because  I know  that 
the  young  and  the  uneducated  cannot  be  success- 
fully instructed,  unless  the  same  forms  of  expres- 
sion be  frequently  pronounced  and  repeated.  If 
you  deliver  your  instructions  now  in  one  manner, 
and  then  in  another,  as  if  you  would  improve  them, 
untutored  minds  will  easily  become  confused,  and 
all  the  labor  which  you  have  expended  in  teaching 
them  may  be  lost. 

The  holy  fathers  well  understood  this,  as  they 
desired  the  form  of  the  Commandments,  of  the 
Creed,  and  of  the  Lord’s  Prayer,  to  be  always  the 
same.  It  becomes  us  to  imitate  their  prudent  ex- 
ample ; and  we  must  endeavor  to  deliver  those  in- 
structions to  the  young  and  uneducated  without^ 
even  changing  a syllable,  teaching  the  same  form 
year  after  year.  IVhatsoever  mode,  then,  of  teach- 


4 


PEEFACE. 


iiig  tlie  Catechism  you  may  adopt,  retain  it  uni- 
formly, and  never  depart  from  it.  When  you 
preach  the  Gospel  in  an  assembly  of  learned  men, 
you  may  exhibit  your  learning,  and  vary  your  forms 
of  expression  as  much  as  you  please ; but  among 
the  uneducated  you  must  continually  use  the  same 
forms,  teaching  first  of  all  the  Decalogue,  the 
Creed,  and  the  Lord’s  Prayer,  word  for  word,  ac- 
cording to  the  text,  so  that  they  may  repeat  the 
words  after  you  and  commit  them  to  memory. 

Should  there  be  any  who  refuse  to  learn  these 
things,  let  them  be  advised  that  they  are  denying 
Christ  and  are  no  Christians.  They  must  not  be 
admitted  to  the  Sacrament  of  the  Altar,  nor  to  the 
privilege  of  being  sponsors  at  the  baptism  of  in- 
fants ; and  if  they  wish  to  exercise  Christian  lib- 
erty, it  must  not  be  granted  them,  but  let  them 
rather  be  given  over  to  the  Pope  and  his  officials^ 
even  to  Satan  himself.  Pa.rents  and  heads  of  fami- 
lies should  refuse  food  to  such  people,  and  indicate 
to  them  that  the  ruler  should  expel  such  rude  per- 
sons from  the  country. 

For  although  no  one  can  or  ought  to  be  forced 
to  believe,  yet  the  people  ought  to  be  brought  to 
a knowledge  of  what  is  right  and  wrong  with  those 
among  whom  they  live  and  procure  their  subsist- 
ence. For  each  one,  whether  he  truly  believes, 
or  is  at  heart  a knave,  should  understand  and  ob- 
serve the  laws  of  the  community,  whose  privileges 
he  would  enjoy. 

In  the  second  place,  — when  the  uneducated 
have  learned  to  repeat  the  words  of  the  Catechism, 
an  explanation  must  be  given,  in  order  that  they 
may  also  understand  it.  To  this  end  either  em- 
ploy the  forms  which  you  see  here  prescribed,  or 
any  other.  But,  as  the  text  should  always  be  giv- 


PREFACE. 


5 


en  to  tlie  people  in  the  same  words,  as  I have  al- 
ready advised,  so  the  explanation  should  always 
be  in  the  same  form,  without  changing  even  a 
single  syllable.  For  this  i)urpose  sufficient  time 
should  be  taken ; for  it  is  not  necessary  that  the 
whole  be  delivered  at  once,  but  let  a certain  sys- 
tem be  pursued,  and  one  part  follow  the  other  in 
proper  order.  When  the  people  have  learned  ac- 
curately what  the  first  commandment  requires, 
you  may  then  pass  on  to  the  second.  In  this  man- 
ner let  the  whole  be  learned  in  regular  succession ; 
for  otherwise  the  mind,  being  burdened  and  con- 
fused with  too  great  an  abundance,  can  retain 
nothing  at  all. 

In  the  third  place,  — when  you  have  finished 
this  short  explanation  of  the  Catechism,  take  up 
the  Larger  Catechism,  in  order  that  your  hearers 
may  understand  the  whole  more  completely.  Here 
you  will  illustrate  the  several  Commandments,  the 
distinct  parts  of  the  Creed  and  of  tlie  Lord’s  Pray- 
er ; you  will  enumerate  the  difierent  duties  which 
they  enjoin,  the  various  results  and  advantages 
which  arise  from  them,  and  likewise  the  dangers 
and  the  losses  which  we  incur,  if  we  fail  to  dis- 
charge them.  These  points  jou  will  find  amply 
unfolded  every  where  in  the  writings  of  pious  men. 
You  will  most  earnestly  enforce  those  portions 
Avhich  you  perceive  are  more  necessary  among  the 
people  of  your  parish.  To  give  an  example  of 
this,  — you  will  press i:he  seventh  commandment 
most  especially  upon  merchants  and  mechanics, 
and  also  upon  farmers  and  servants,  for  they  often 
act  unfaithfully  and  in  various  ways  commit  dis^ 
honest  deeds.  So  it  is  proper  to  urge  the  fourth 
commandment  especially  upon  the  young  and  the 
un instructed,  that  they  may  be  quiet,  faitldhl,  and 


6 


FKEFACE, 


lovers  of  peace.  These  instructions  must  also  be 
illustrated  by  examples  from  sacred  history,  — 
showing  how  God  brought  severe  punishment 
upon  the  violators  of  this  commandment,  or  blessed 
those  who  observed  it.  In  this  place  you  should 
especially  treat  of  magistrates  and  parents,  urging 
them  to  perform  their  public  duties  with  great  dil- 
igence, and  to  send  their  children  to  school,  and 
showing  them  how  great  is  the  sin  of  neglecting 
this.  What  else  indeed  are  they  doing  by  such 
neglect  but  rejecting  at  the  same  time  divine  and 
human  government,  as  the  most  implacable  ene- 
mies both  of  God  and  of  men ! And  here  you 
should  set  forth  what  great  injury  they  are  doing 
Avho  will  not  assist  in  training  children  as  pastors^ 
ministers,  clerks,  &c.,  and  what  severe  punishment 
God  will  inflict  upon  them.  This  subject  merits 
special  attention  f for  it  can  not  be  told  how  much, 
in  the  present  age,  magistrates  and  parents  have 
offended  in  this  respect.  Satan  designs  thus  to 
bring  sore  calamities  upon  us. 

Lasthf, — since  the  tyranny  of  the  Pope  has  been 
set  aside,  there  are  many  every  where  who  never 
approach  the  Sacrament,  but  evidently  despise 
it.  These  also  must  be  persuaded  and  urged,  re- 
membering, however,  that  no  one  must  be  forced 
to  believe  or  to  take  the  Sacrament.  Those  act 
very  injudiciously  who  prescribe  rules,  certain 
times,  and  certain  places  for  such  purposes.  Those 
however,  who  are  engaged  in  the  administration 
of  the  Word,  ought  to  teach  them  that  without 
our  rules,  influenced  by  their  own  choice,  they 
should,  come  as  hearers  to  us,  and  as  it  were  com- 
pel us,  the  ministers  of  the  Word,  to  administer 
the  Sacrament  to  them.  This  is  effected  by  teach- 
ing them  that  it  is  to  be  feared  they  despise  the 


PREFACE. 


7 


Sacrament  and  are  not  Christians,  if  they  do  not 
commune  at  the  Lord’s  table  at  least  four  times  a 
year:  just  as  those  who  do  not  believe,  or  who 
will  not  hear  the  Gospel,  are  not  reckoned  in  the 
number  of  Christians.  For  when  Christ  instituted 
the  Sacrament,  He  did  not  say : ^^omit  this  or  de- 
spise this,” — but,  ‘‘This  do  as  often  as  ye  drink 
it,”  &c.  He  certainly  wishes  us  to  do  so,  and  not 
entirely  to  neglect  or  despise  it ; for  He  says : 
“This  do.” 

If  any  one  despises  the  Sacrament,  it  is  a cer- 
tain evidence  that  in  his  estimation  there  is  neith- 
er sin  nor  flesh,  nor  Satan,  nor  world,  nor  death, 
nbr  danger,  nor  hell;  that  is,  he  has  no  belief 
whatever  in  any  of  them,  although  he  is  over- 
whelmed by  them,  and  bound  completely  captive 
in  the  kingdom  of  Satan ; on  the  other  hand,  he 
has  no  need  of  grace,  nor  life,  nor  of  Paradise, 
nor  of  heaven,  nor  of  Christ,  nor  of  God,  nor  of 
any  thing  else  that  is  good.  For  if  he  could  be- 
lieve that  he  has  so  much  evil  and  needs  so  much 
good,  doubtless  he  would  not  despise  the  Sacra- 
ment, in  which  a remedy  against  all  sins,  and  a 
rich  abundance  of  all  good  things  are  extended  to 
us.  Such  a man  would  require  no  law  to  compel 
him  to  receive  the  Sacrament ; — he  would  come  of 
his  own  accord,  driven  by  the  weight  of  his  sins, 
and  rather  compel  you  to  administer  the  Sacra- 
ment to  him. 

^ Therefore  you  must  not  make  laws  of  compul- 
sion, as  the  Pope  does.  But  strive  in  your  dis- 
course to  portray  the  utility  and  the  injury,  the 
necessity  and  the  benefits,  the  dangers  and  advan- 
tages in  regard  to  this  Sacrament;  then  they  will 
hasten  to  you  voluntarily,  and  will  need  no  com- 
pulsion. And  if  some  are  not  influenced  by  these 


8 


PREFACE. 


means,  permit  them  to  live  in  their  own  way,— 
only  say  this  to  them,  that  those  who  cannot  be 
moved,  either  by  necessity,  or  by  the  kindness  and 
grace  of  God,  which  He  exhibits  to  them  in  the 
Sacrament,  may  remain  unmolested  in  the  king- 
dom of  Satan.  Those  indeed,  wdio  do  not  stir  their 
hearers  in  this  way,  but  would  prefer  to  force  them 
by  legal  constraint,  actually  furnish  them  a pre- 
text for  despising  the  Sacrament.  For  when  the 
ministers  of  the  word  are  so  careless,  it  is  no  won- 
der if  the  hearers  also  become  more  negligent. 
Pastors  and  ministers  should,  therefore,  consider 
this  seriously,  that  their  office  is  far  different  from 
wdiat  it  was  under  the  papacy:  it  has  become 
earnest  and  salutary.  Therefore  it  is  now  diffi- 
cult and  laborious.  And  though  very  distressing 
dangers  and  temptations  must  be  encountered  in 
the  ministry,  yet  there  is  little  reward  or  gratitude 
for  it  in  this  world.  But  Christ  Himself  will  be  our 
reward,  if  we  only  labor  with  honest  fidelity  in 
His  vineyard.  To  this  end  may  the  Father  of  all 
grace  help  us,  to  whom  be  all  praise  and  glory 
forever,  through  Jesus  Christ  our  Lord.  Amen. 


THE  TEN  COMMANDMENTS. 

AS  THEY  ARE  TO  BE  TAUGHT  IN  ALE  SIMPLICITY  BY  A 
FATHER  TO  HIS  FAMILY. 


FIRST  COMMANDMENT. 

Thou  shalt  have  no  othei'  gods  before  me. 

What  is  meant  by  this  Commandment  f 

Answer.  We  should  fear,  love,  and  trust  in 
God  above  all  things. 

SECOND  COMMANDMENT. 

Thou  shall  not  take  the  name  of  the  Lord  thy 
God  in  vain;  for  the  Lord  will  not  hold  him  guilt- 
less that  taketh  His  name  in  vain. 

What  is  meant  by  this  Commandment  t 

Ansiver.  We  should  so  fear  and  love  God  as 
not  curse,  swear,  conjure,  lie,  or  deceive,  by 
His  name,  but  call  upon  Him  in  every  time  of 
need,  and  worship  Him  with  prayer,  praise,  and 
thanksgiving. 


THIRD  COMMANDMENT. 

Itemember  the  Sabbath  day^  to  keep  it  holy. 

What  is  meant  by  this  Commandment  f 
Answer.  We  should  so  fear  and  love  God  as 
not  to  despise  His  word  and  the  preaching  of  the 
Gospel,  but  deem  it  holy,  and  willingly  hear  and 
learn  it. 


(9) 


10 


THE  TEX  COMxMAXDMEXTS. 


FOURTH  COMMANDMENT. 

Honor  thy  father  and  thy  mother^  that  it  may  he 
well  with  thee^  and  thou  mayest  live  long  on  the  earth. 

Wliq,t  is  meant  by  this  Commandment  f 

Answer.  We  should  so  fear  and  love  God  as 
not  to  despise  nor  displease  our  parents  and  supe- 
riors, but  honor,  serve,  obey,  love,  and  esteem 
them. 


FIFTH  COMMANDMENT. 

Thou  shalt  not  kill. 

What  is  meant  by  this  Commandment  f 
Ansiver.  We  should  so  fear  and  love  God  as 
not  to  do  our  neighbor  any  bodily  harm  or  injury, 
but  rather  assist  and  comfort  him  in  danger  and 
want.  ^ 


SIXTH  COMMANDMENT. 

Thou  shalt  not  commit  adultery. 

What  is  meant  by  this  Commandment  f 

Ansiver.  We  should  so  fear  and  love  God  as 
to  be  chaste  and  pure  in  our  words  and  deeds, 
each  one  also  loving  and  honoring  his  wife  or  hus- 
band. 


SEVENTH  COMMANDMENT. 

Thou  shalt  not  steal. 

What  is  meant  by  this  Commandment  f 

Answer.  We  should  so  fear  and  love  God  as 
not  to  rob  our  neighbor  of  his  money  or  property, 
nor  bring  it  into  our  possession  by  unfair  dealing 
or  fraudulent  means,  but  rather  assist  him  to  im- 
prove and  protect  it. 


THE  TEN  COMMANDMENTS. 


11 


EIGHTH  COMMANDMENT. 

Thou  shalt  not  bear  false  ivitness  against  thy 
neighbor. 

Wlmt  is  meant  by  this  Commandment  f 

Answer.  We  should  so  fear  and  love  God  as 
not  deceitfully  to  belie,  betray,  slander,  nor  raise 
injurious  reports  against  our  neighbor,  but  apolo- 
gize for  him,  speak  well  of  him,  and  put  the  most 
charitable  construction  on  all  his  actions. 

NINTH  COMMANDMENT. 

Thou  shalt  not  covet  thy  neighbor's  house. 

What  is  meant  by  this  Commandment  f 

Anstver.  We  should  so  fear  and  love  God  as 
not  to  desire  by  craftiness  to  gain  possession  of 
our  neighbor’s  inheritance  or  home,  or  to  obtain 
it  under  the  pretext  of  a legal  right,  but  be  ready 
to  assist  and  serve  him  in  the  preservation  of  his 
OAvn. 


TENTH  COMMANDMENT.  ‘ 

Thou  shalt  not  covet  thy  neighbor's  wife.,  nor  his 
man-servant^  nor  his  maidservant.,  nor  his  ox.,  nor  his 
ass.,  nor  any  thing  that  is  thy  neighbor's. 

What  is  meant  by  this  Commandment  ? 

Answer.  We  should  so  fear  and  love  God  as 
not  to  alienate  our  neighbor’s  wife  from  him,  en- 
tice away  his  servants,  nor  let  loose  his  cattle,  but 
use  our  endeavors  that  they  may  remain  and  dis- 
charge their  duty  to  him. 


12 


THE  CREED. 


What  does  God  declare  concerning  all  these  Commandments  f 

Answer.  He  says:  I the  Lord  thy  God  am  a 
jealous  God.,  visiting  the  iniquity  of  the  fathers  upon 
the  children  unto  the  third  and  fourth  generation  of 
them  that  hate  me;  and  shoiving  niercy  unto  thou- 
sands of  them  that  love  me  and  keep  my  command- 
ments. 

What  is  meant  hy  this  dedamtion  ? 

Answer.  God  threatens  to  punish  all  those  who 
transgress  these  commandments.  We  should, 
therefore,  dread  His  displeasure,  and  not  act  con- 
trary to  these  commandments.  But  He  promises 
grace  and  every  blessing  to  all  who  keep  them. 
We  should,  therefore,  love  and  trust  in  Him,  and 
cheerfully  do  what  He  has  commanded  us. 


THE  CREED. 

AS  IT  IS  TO  BE  TAUGHT  IN  AEE  SIMPLICITY  BY  A FATHER  TO 
HIS  FAMILY. 


FIRST  ARTICLE.  OF  CREATION. 

I believe  in  God  the  Father  Almighty ^ Maker  of 
heaven  and  earth. 

What  is  meant  hy  this  article  f ^ 

Answer.  I believe  that  God  h^  created  me  and 
all  that  exists ; that  He  has  given  and  still  pre- 
serves to  me  my  body  and  soul  with  all  my  limbs 
and  senses,  my  reason  and  all  the  faculties  of  my 
mind,  together  with  my  riiiment,  food,  home,  and 


THE  CREED. 


13 


family,  and  all  my  property ; that  He  daily  pro- 
vides me  abundantly  with  all  the  necessaries  of 
life,  protects  me  from  all  danger,  and  preserves 
me  and  guards  me  against  all  evil;  all  which  He 
does  out  of  pure,  paternal,  and  divine  goodness 
and  mercy,  without  any  merit  or  worthiness  in 
me ; for  all  which  I am  in  duty  bound  to  thank, 
praise,  serve,  and  obey  Him.  This  is  most  cer- 
tainly true. 

SECOND  ARTICLE.  OF  REDEMPTION. 

And  in  Jesus  Christ  His  only  Son^  our  Lord; 
who  was  conceived  hy  the  Holy  Ghost^  born  of  the 
Virgin  Mary ; suffered  under  Pontius  Pilate^  was 
crucified^  dead,  and  buried;  He  descended  into  hell; 
the  third  day  He  rose  again  from  the  dead  He 
ascended  into  heaven,  and  sitteth  on  the  right  hand 
of  God  the  Father  Almighty ; from  thence  He  shall 
come  to  judge  the  quick  and  the  dead. 

What  is  meant  by  this  Article  f 

Answer,  I believe  that  Jesus  Christ,  true  God, 
begotten  of  the  Father  from  eternity,  and  also  true 
man,  born  of  the  Virgin  Mary,  is  my  Lord;  who 
has  redeemed  me,  a lost  and  condemned  creature, 
secured  and  delivered  me  from  all  sins,  from  death, 
and  from  the  power  of  the  devil,  not  with  silver 
and  gold,  bfit  with  His  hol}^  and  precious  blood, 
and  with  His  innocent  sufferings  and  death;  in 
order  that  I might  be  His,  live  under  Him  in  His 
kingdom,  and  serve  Him  in  everlasting  righteous- 
ness, innocence,  and  blessedness ; even  as  He  is 
risen  from  the  dead,  and  lives  and  reigns  to  all 
eternity.  This  is  most  certainly  true. 


14 


THE  lord’s  PE  ay  EE. 


THIRD  ARTICLE.  OF  SANCTIFICATION. 

I believe  in  the  Holy  Ghost;  the  holy  Christian 
Churclu  the  Communion  of  Saints ; the  Forgiveness 
of  sins;  the  Resurrection  of  the  body ; and  the  Life 
everlasting.  Amen. 

What  is  meant  by  this  Article  f 

Ansiver.  I believe  that  I cannot  by  my  own 
reason  or  strength  believe  in  Jesus  Christ  my 
Lord,  or  come  to  Him ; but  the  Holy  Ghost  has 
called  me  through  the  Gospel,  enlightened  me  by 
His  gifts,  and  sanctified  and  preserved  me  in  the 
true  faith ; in  like  manner  as  He  calls,  gathers, 
enlightens,  and  sanctifies  the  whole  Christian 
Church  on  earth,  and  preserves  it  in  union  with 
Jesus  Christ  in  the  true  faith ; in  which  Christian 
Church  He  daily  forgives  abundantly  all  my  sins, 
and  the  sins  of  all  believers,  and  will  raise  up  me 
and  all  the  dead  at  the  last  day,  and  will  grant 
everlasting  life  to  me  and  to  all  who  believe  in 
Christ.  This  is  most  certainly  true. 


THE  LORD’S  PRAYER, 

AS  IT  IS  TO  BE  TAUGHT  IN  ALL  SIMPLICITY  BY  A FATHER  TO 
HIS  FAMILY. 


INTRODUCTION. 

Our  Father  Who  art  in  heaven. 

What  is  meant  by  this  Introduction  f 
Answer.  God  would  thereby  affectionately  en- 
courage us  to  believe  that  He  is  truly  our  Father, 


THE  LOKH’s  PKAYER. 


15 


and  that  we  are  His  children  indeed,  so  that  we 
may  call  upon  Him  with  all  cheerfulness  and  con- 
fidence, even  as  beloved  children  entreat  their 
affectionate  parent. 

FIRST  PETITION. 

Hallowed  he  Thy  name. 

What  is  meant  by  this  Petition? 

Anmver,  The  name  of  God  is  indeed  holy  in 
itself ; but  we  pray  in  this  petition  that  it  may  be 
hallowed  also  by  us. 

JPow  is  this  effected  f 

Anstver.  When  the  word  of  God  is  taught  in 
its  truth  and  purity,  and  we,  as  the  children  of 
God,  lead  holy  lives,  in  accordance  with  it ; to  this 
may  our  blessed  Father  in  heaven  help  us ! But 
whoever  teaches  and  lives  otherwise  than  as  God’s 
word  prescribes,  profanes  the  name  of  God  among 
us ; from  this  preserve  us.  Heavenly  Father  ! 

SECOND  PETITION. 

Thy  kingdom  come. 

What  is  meant  by  this  Petition  f 

Answer,  The  kingdom  of  God  comes  indeed  of 
itself,  without  our  prayer ; but  we  pray  in  this  pe- 
tition that  it  may  come  unto  us  also. 

When  is  this  effected? 

Answer,  When  our  heavenly  Father  gives  us 
His  Holy  Spirit,-  so  that  by  His  grace  we  believe 
His  holy  word,  and  live  a godly  life  here  on  earth, 
and  in  heaven  forever. 

THIRD  PETITION. 

Thy  tvill  he  done  on  eamtli^  as  it  is  in  heaven. 


16 


THE  LOllDT^  TRAYER. 


W hat  is  meant  by  this  Petition  ? 

Answer,  The  good  and  gracious  will  of  God  is 
done  indeed  without  our  pra3^er ; but  we  pray  in 
this  petition  that -it  may  be  done  by  us  also. 

W hen  is  this  effected  f 

Atmver,  When  God  frustrates  and  brings  to 
nought  every  evil  counsel  and  purpose,  which 
Avould  hinder  us  from  hallowing  the  name  of  God, 
and  prevent  His  kingdom  from  coming  to  us,  such 
as  the  will  of  the  devil,  of  the  world,  and  of 
our  own  flesh ; and  when  He  strengthens  us,  and 
keeps  us  steadfast  in  His  word  and  in  the  faith, 
even  unto  our  end.  This  is  His  gracious  and  good 
will. 

FOURTH  PETITION. 

Give  us  this  day  our  daily  bread. 

What  is  meant  by  this  Petition  f 

Ansiver.  God  gives  indeed  without  our  prayer 
even  to  the  wicked  also  their  daily  bread ; but  we 
pray  in  this  petition  that  He  would  make  us  sensi- 
ble of  His  benefits,  and  enable  us  to  receive  our 
daily  bread  with  thanksgiving. 

What  is  implied  in  the  ivords:  ^^our  daily  bread 

Answer.  All  things  that  pertain  to  the  wants 
and  the  support  of  this  present  life  ; such  as  food, 
raiment,  money,  goods,  house  and  land,  and  other 
property ; a believing  spouse  and  good  children ; 
trustworthy  servants  and  faithful  magistrates  ; 
favorable  seasons ; peace  and  health ; education 
and  honor ; true  friends,  good  neighbors,  and  the 
like. 

FIFTH  PETITION. 

And  forgive  us  our  trespasses^  as  we  forgive  those 
ivho  trespass  against  us. 


THE  LOKD’s  PH  AYER. 


17 


W hat  is  ineaiii  by  this  Feiitim  f 

Amimr,  We  pray  in  this  petition,  that  our 
Heavenly  Father  would  not  regard  our  sins,  nor 
deny  us  our  requests  on  account  of  them ; for  we 
are  not  worthy  of  any  thing  for  which  Ave  pray,  and 
have  not  merited  it ; but  that  He  would  grant  us 
all  things  through  grace,  although  we  daily  com« 
mit  much  sin,  and  deserve  chastisement  alonel 
We  will  therefore,  on  our  part,  both  heartily  for* 
give,  and  also  readily  do  good  to  those  who  may 
injure  or  offend  us. 

SIXTH  PETITION. 

And  lead  m 7iot  into  temptation, 

j 

What  is  meojit  by  this  Fdition  f 

Ansiver,  God  indeed  tempts  no  one  to  sin ; but 
Ave  pray  in  this  petition  that  God  would  so  guard 
and  preserve  us,  that  the  devil,  the  world,  and 
o-ur  own  flesh,  may  not  deceive  us,  nor  lead  us  in- 
to error  and  unbelief,  despair,  and  other  great  and 
shameful  sins ; and  that,  though  Ave  may  be  thus 
tempted,  we  may,  nevertheless,  finally  prevail  and 
gain  the  victory. 

SEVENTH  PETITION. 

But  deliver  us  from  evil. 

What  is  meant  by  this  Petition? 

Answer,  We  pray  in  this  xietition,  as  in  a sum- 
mary, that  our  Heavenly  Father  Avould  deliver  us 
from  all  manner  of  evil,  AAdiether  it  affect  the  body 
or  soul,  property  or  character,  and,  at  last,  Avhen 
the  hour  of  death  shall  arrive,  grant  us  a happy 
end,  and  graciously  take  us  from  this  world  of  sor- 
row to  Himself  in  heaven. 

2 


18 


THE  SACRAMENT  OF  HOEY  BAPTISM, 


CONCLUSION. 

For  Thine  is  the  kingdom^  and  the  power ^ and  the 
glory ^ for  ever  and  ever.  Amen, 

What  is  meant  by  the  word 

Ansiver.  That  I should  be  assured  that  such 
petitions  are  acceptable  to  our  Heavenly  Father, 
and  are  heard  by  Him ; for  He  Himself  has  com- 
manded us  to  pray  in  this  manner,  and  has  prom- 
ised that  He  will  hear  us.  Amen,  Amen,  that  is, 
Yea,  yeayit  shall  be  so. 


THE  SACRAMENT  HOLY  BAPTISM. 

AS  IT  IS  TO  BE  TAUGHT  IN  AEL  SIMPEICTTY  BY  A FATHER  TO 
HIS  FAMIEY. 


What  is  Baptism  f 

Ansiver,  Baptism  is  not  simple  water,  but  it  is 
the  water  comprehended  in  God’s  command,  and 
connected  with  God’s  word. 

What  is  that  word  of  Godf 

Ansiver,  It  is  that  which  our  Lord  Jesus  Christ 
spake,  as  it  is  recorded  in  the  last  chapter  of 
Matthew,  verse  19 : ^^Go  ye,  and  teach  all  nations, 
baptizing  them  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost.” 

What  gifts  or  benefits  does  Baptism  cmfer  f 

Answer,  It  worketh  forgiveness  of  sins,  deliv- 
ers from  death  and  the  devil,  and  confers  everlast- 
ing salvation  on  all  who  believe,  as  the  Avord  and 
promise  of  God  declare. 


THE  SACHAIviENT  OF  IlOIrY  BAPTISM. 


19 


W hat  arc  such  7Vords  and  promises  of  God  f • 

Answer,  Those  which  our  Lord  Jesus  Christ 
spake,  as  they  are  recorded  in  the  last  chapter  of 
Mark,  verse  16 : ^*He  that  belie veth  aiid  is  bap- 
tized, shall  be  saved ; but  he  that  believeth  not, 
shall  be  damned.’^ 

How  can  water  produce  such  great  effects  f 

Amiver,  It  is  not  the  water  indeed  that  pro- 
duces these  effects,  but  the  word  of  God  which  ac- 
companies and  is  connected  with  the  water,  and 
our  faith,  Avhich  relies  on  the  word  of  God  con- 
nected with  the  water.  For  the  water,  without 
the  word  of  God,  is  simply  water  and  no  baptism. 
But  when  connected  with  the  word  of  God,  it  is  a 
baptism,  that  is,  a gracious  water  of  life  and  a 
^Svashing  of  regeneration”  in  the  Holy  Ghost;  as 
St.  Paul  says  to  Titus,  in  the  third  chapter,  verse 
5-8 : ‘L^ccording  to  His  mercy  He  saved  us,  by 
the  washing  of  regeneration,  and  renewing  of  the 
Holy  Ghost;  which  He  shed  on  us  abundantly 
through  Jesus  Christ  our  Saviour  ; that  being 
justified  by  His  grace,  we  should  be  made  heirs 
according  to  the  hope  of  eternal  live.  This  is  a 
faithful  saying.” 

What  does  such  baptizing  with  water  signify? 

Answer,  It  signifies  that  the  old  Adam  in  us  is 
to  be  drowned  and  destroyed  by  daily  sorrow  and 
repentance,  together  with  all  sins  and  evil  lusts ; 
and  that  again  the  new  man  should  daily  come 
forth  and  rise,  that  shall  live  in  the  presence  of 
God  in  righteousness  and  purity  forever. 

W here  is  it  so  written  ? 

Ansiver,  St.  Paul,  in  the  Epistle  to  the  Ro- 
mans, chapter  6,  verse  4,  vsays:  ‘ AY e are  buried 


20 


THE  OFEtCE  OF  THE  KEYS. 


with  Christ  by  baptism  into  death;  that  like  as 
He  was  raised  up  from  the  dead  by  the  glory  of 
the  Father,  even  so  we  also  should  walk  in  new- 
ness of  life.’’ 


THE  OFFICE  OF  THE  KEYS. 

AS  IT  IS  TO  BE  TAUGHT  IN  ALL  SIMPLICITY  BY  A FATHER  TO 
HIS  FAMILY. 


. What  is  the  office  of  the  keys  ? 

The  office  of  the  keys  is  the  peculiar  power 
which  Christ  has  given  to  His  Church  on  earth, 
to  forgive  the  sins  of  penitent  sinners,  but  to  re- 
tain the  sins  of  the  impenitent  so  long  as  they  do 
not  repent. 

W here  is  it  so  written  f 

The  holy  Evangelist  John,  in  the  20.  chapter, 
writes  -thus  : 

The  Lord  Jesus  breathed  on  the  disciples,  and 
said  unto  them.  Receive  ye  the  Holy  Ghost  : 
Whosesoever  sins  ye  remit,  they  are  remitted  unto 
them,  and  whosesoever  sins  ye  retain,  they  are 
retained. 

What  do  you  believe  in  virtue  of  these  tvords  f 

I believe  what  the  called  ministers  of  Christ 
transact  with  us  by  His  divine  command,  particu- 
larly wdien  they  exclude  open  and  impenitent 
sinners  from  the  Christian  congregation,  and  ab- 
solve those  who  repent  of  their  sins  and  are  will- 
ing to  amend  their  lives  : I believe  that  this  is  just 
as  efficacious  and  just  as  certain  in  heaven  also,  as 
if  our  Lord  Jesus  Christ  had  done  it  in  His  own 
person. 


THE  CONFESSION. 


21 


HOW  THE  INEXPERIENCED  ARE  TO  BE  TAUGHT  CON- 
FESSION. 

% What  is  the  confession  of  sin  f 

The  confession  of  sin  includes  two  parts : the 
first  is  the  acknowledgment  of  sins ; the  other  is 
the  reception  of  absolution  from  the  confessor,  or 
minister  of  the  Gospel,  as  from  God  Himself;  so  that 
one  should  by  no  means  doubt,  but  firmly  believe, 
that  sin  is  thereby  forgiven  before  God  in  heaven. 

What  sins  ought  to  he  confessed  f 

Before  God  we  should  acknowledge  ourselves 
guilty  of  all  sins,  even  of  such  as  we  do  not  know, 
as  we  do  in  the  Lord’s  Prayer.  But  before  the 
minister  we  ought  to  confess  those  sins  only,  which 
we  know  and  feel  in  our  hearts. 

Which  are  these? 

Examine  your  state  or  condition  by  the  Ten 
Commandments.  Whether  you  are  a father,  moth- 
er, son,  or  daughter ; a master,  mistress,  or  serv- 
ant? Whether  you  are  disobedient,  unfaithful, 
negligent,  passionate,  unchaste;  or  full  of  hatred, 
ipite  and  rancor?  Whether  you  have  stolen,  cov- 
eted, neglected,  destroyed,  or  done  any  other  in- 
jury or  evil  deed  ? 

A BRIEF  FORM  OF  CONFESSION. 

Ill  this  manner  thou  shoiildst  address  the  confessor : 

Worthy  and  beloved  Sir,  I entreat  thee  to  hear 
my  confession  and  to  announce  forgiveness  to  me 
for  God’s  sake. 

i,  a miserable  sinner^  confess  myself  guilty  before 
God  of  all  manner  of  sins ; in  particular  I confess 
before  thee  that  f as  a servant ^ serve  my  master  and 
mistress  unfaithfully ; for  here  and  there  I have  not 


22 


THE  CONFESSION. 


performed  what  they  commanded  me ; I have  pro- 
voiced  them  and  induced  them  to  curse ; I have  been 
negligent  and  suffered  injuries  to  take  place,  I have 
also  been  immodest  in  words  and  actions;  I have 
been  angry  ivith  my  equals^  murmured  and  uttered 
imprecations  against  my  mistress^  ^c.  For  all  this 
I am  sorry ; I pray  for  mercy  ^ and  promise  to  amend 
my  life. 

A master  or  mistress  should  say  thus : 

In  particular  I confess  beforw  thee  that  I have  not 
faithfully  educated  my  children  and  domestics  to  the 
glory  of  God.  I have  blasphemed.^  set  a bad  exam- 
ple by  unhecoming  words  and  actions.,  done  injury  to 
my  neighbors^  spoken  evil  against  them.,  overcharged 
them.,  imposed  upon  them  spurious  and  imperfect 
goods.  {And  ivhatever  else  he  may  have  done 
against  his  vocation  and  the  commandments  of  God 
may  be  mentioned.) 

Blit  if  any  one  does  not  find  himself  oppressed  by  these 
or  greater  sins,  he  should  not  be  solicitous,  or  seek  or  imag- 
ine sins,  and  thus  make  a torture  of  confession,  but  mention 
one  or  two  that  are  known.  Thus:  In  particular  I confess 
that  I have  once  cursed ; again,  I have  once  been  immodest 
in  expression ; I have  once  neglected  this  or  that,  &c.  Let 
this  suffice. 

But  if  he  is  not  conscious  of  any,  which  is  scarcely  pos- 
sible, let  him  mention  none  in  particular,  but  receive  the 
remission  upon  the  general  confession  made  to  the  minister 
before  God. 

Then  the  minister  shall  say: 

God  be  merciful  unto  thee,  and  strengthen  thy 
faith.  Amen. 


THE  SACRAMENT  OF  THE  AETAR. 


23 


Further : 

Dost  thou  believe  the  remission  Avhich  I an- 
nounce, to  be  the  remission  of  God  ? 

Answer,  Yes,  beloved  Sir. 

Then  he  shall  say : 

. Be  it  unto  tliee^  as  thou  believest.  And  /,  by  the 
eommayid  of  our  Lord  Jesus  Christy  announce  unto 
thee  the  forgiveness  of  thy  sins^  in  the  name  of  the 
Father^  ajid  of  the  Son,  and  of  the  Holy  Ghost, 
Amen, 

Defpart  in  Peace, 

But  those  who  have  great  distress  of  conscience,  or  who 
are  grieved  and  disturbed,  the  minister  will  not  be  at  a loss 
to  console  with  more  passages  of  Scripture,  and  to  incite  to 
faith.  This  shall  be  only  a common  form  of  confession  for 
the  uncultivated 


THE  SACRAMENT  OF  THE  ALTAR. 

AS  IT  IS  TO  BE  TAUGHT  IN  ALE  SIMPLICITY  BY  A FATHER  TO 
HIS  FAMILY. 


What  is  the  Sacrament  of  the  Altar  f 

Answer,  It  is  the  true  body  and  blood  of  our 
Lord  Jesus  Christ,  under  the  bread  and  wine,  giv- 
en unto  us  Christians  to  eat  and  to  drink,  as  it 
was  instituted  by  Christ  Himself. 

Where  is  it  so  written  f 

Ansftver,  The  holy  Evangelists,  Matthew,  Mark, 
and  Luke,  together  with  St.  Paul,  write  thus : 

‘D  ar  Lord  Jesus  Christ,  the  same  night  in  which 
He  was  betrayed,  took  bread : and  when  He  had 
given  thanks,  He  brake  it,  and  gave  it  to  the  dis- 
ciples, and  said.  Take,  eat ; this  is  my  body,  which 
is  given  for  you : this  do,  in  remembrance  of  Me. 


24 


THE  SACJRAMENT  OF  THE  Ai.TAE. 


^ ‘After  the  same  manner  also  He  took  the  cup, 
when  He  had  supped,  gave  thanks,  and  gave  it  to 
them,  saying.  Drink  ye  all  of  it : this  cup  is  the 
new  testament  in  my  blood,  which  is  shed  for  you, 
for  the  remission  of  sins : this  do  ye,  as  oft  as  ye 
drink  it,  in  remembrance  of  Me/^ 

What  benefits  are  derived  from  such  eating  and  dr  Ming  f 

Answer.  They  are  pointed  out  in  these  words, 
“given,  and  shed  for  you,  for  the  remission  of 
sins.’’  Namely,  through  these  words,  the  remis- 
sion of  sins,  life  and  salvation  are  granted  unto  us 
in  the  Sacrament.  For  where  there  is  remission 
of  sins,  there  are  also  life  and  salvation. 

How  can  the  bodily  eating  and  drinking  produce  such  great  effects? 

Anmwr.  The  eating  and  the  drinking,  indeed, 
do  not  produce  them,  but  the  words  which  stand 
here,  namely : “given,  and  shed  for  you,  for  the 
remission  of  sins.”  These  words  are,  besides  the 
bodily  eating  and  drinking,  the  chief  things  in  the 
Sacrament:  and  he  who  believes  these  words,  has 
that  which  they  declare  and  set  forth,  namely,  the 
remission  of  sins. 

Who  is  if  then,  that  receives  this  Sac^xtment  worthily  f 

Anmyer.  Fasting  and  bodily  preparation  are 
indeed  a good  external  discipline ; but  he  is  truly 
worthy  and  Avell  prepared,  w^ho  believes  these 
words,  “given,  and  shed  for  you,  for  the  remission 
of  sins.”  But  he  w ho  does  not  believe  these  w^ords, 
or  who  doubts,  is  unworthy  and  unfit;  for  the 
Avords:  “fou  you,”  require  truly  believing  hearts. 


MORNING  AND  EVENING  PRAYER. 


25 


HOW  A FATHER  SHOULD  TEACH  HIS  FAMILY  TO  PRAY 
liST  THE  MORNINO  AND  EVENING. 

In  the  mdrningj  when  you  rise,  you  shall  say : 

In  the  name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost.  Amen. 

Then,  hneeling  or  standing,  you  shall  say  the  Apostles^ 
Creed  and  the  Lord’s  Prayer,  and  if  you  wish  you  may  also 
repeat  the  folloxdng  pxiyer : 

I give  thanks  unto  Thee,  Heavenly  Father, 
through  Jesus  Christ  Thy  dear  Son,  that  Thou 
hast  protected  me  through  the  night  from  all  dan- 
ger and  harm ; and  I beseech  Thee  to  preserve 
and  keep  me,  this  day  also,  from  all  sin  and  evil ; 
that  in  all  my  thoughts,  words,  and  deeds,  I may 
serve  and  please  Thee.  Into  Thy  hands  I com- 
mend my  body  and  soul,  and  all  that  is  mine.  Let 
Tl^  holy  angel  have  charge  concerning  me,  that 
the  wicked  one  have  no  power  over  me.  Amen. 

In  the  eveniny,  when  you  go  to  bed,  you  shall  say : 

In  the  name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost.  Amen. 

Then,  kneeling  or  standing,  you  shall  say  the  Apostles’  Creed 
and  the  Lord’s  Praa^er,  and  if  you  wish  you  may  also  repeat  the 
folloivmg  prayer : 

I give  thanks  unto  Thee,  . Heavenly  Father, 
through  Jesus  Christ  Thy  dear  Son,  that  Thou 
hast  this  day  so  graciously  protected  me,  and  I be- 
seech Thee  to  forgive  me  all  my  sins,  and  the 
wrong  which  I have  done,  and  by  Thy  great  mercy 
defend  me  from  all  the  perils  and  dangers  of  this 
night.  Into  Thy  hands  I commend  my  body  and 
soul,  and  all  that  is  mine.  Let  Thy  holy  angel 
have  charge  concerning  me,  that  the  wicked  one 
have  no  power  over  me.  Amen. 


26 


TABLE  OF  DUTIES. 


now  A FATHER  SHOULD  TEACH  HIS  FAMILY  TO  PRAY 
BEFORE  AND  AFTER  MEAT. 

Before  meat,  the  members  of  the  family  surrounding  the  table 
reverently  and  with  folded  hands,  there  shall  be  said  : 

The  eyes  of  all  wait  upon  Thee,  0 Lord : and 
Thou  givest  them  their  meat  in  due  season.  Thou 
openest  Thine  hand,  and  satisfiest  the  desire  of 
every  living  thing. 

Then  the  Lord’s  Prayer  and  the  following : 

0 Lord  God,  Heavenly  Father,  bless  unto  us 
these  Thy  gifts,  which  of  Thy  tender  kindness 
Thou  hast  bestowed  upon  us,  through  Jesus  Christ 
our  Lord.  Amen. 

AFTER  MEAT, 

They  shall  do  likewise,  reverently  and  with  folded  hands  saying 
as  follows : 

0 give  thanks  unto  the  Lord,  for  He  is  good : 
for  His  mercy  endureth  forever.  He  giveth  food 
to  all  flesh : He  giveth  to  the  beast  his  food,  and 
to  the  young  ravens  which  cry.  The  Lord  taketh 
pleasure  in  them  that  fear  Him : in  those  that 
hope  in  His  mercy. 

Then  the  Lord’s  Praa'er  and  the  following : 

We  give  thanks  to  Thee,  0 God  our  Father,  for 
all  thy  benefits,  through  Jesus  Christ  our  Lord, 
Who  with  Thee  liveth  and  reigneth,  for  ever  and 
ever.  Amen. 


TABLE  OF  DUTIES. 

CERTAIN  PASSAGES  OF  THE  SCRIPTURES,  SELECTED  FOR  VA- 
RIOUS ORDERS  AND  CONDITIONS  OF  MEN,  WHEREIN  THEIR 
RESPECTIVE  DUTIES  ARE  SET  FORTH. 


BISHOPS,  PASTORS,  AND  PREACHERS. 

I Tim.  3 : 2-6.  A bishop  must  be  blameless,  the 
husband  of  one  wife,  vigilant,  sober,  of  good  behav- 


TABLE  OF  DUTIES. 


27 


ior,  given  to  hospitality,  apt  to  teach ; not  given 
to  wine,  no  striker,  not  greedy  of  filthy  lucre  ; but 
patient,  not  a brawder,  not  covetous;  one  that 
ruletli  well  his  OAvn  house,  having  his  children  in 
subjection  Avith  all  gravity;  not  a novice,”  Tit.  1: 
9.  “Holding  fast  the  faithful  Avord  as  he  hath  been 
taught,  that  he  may  be  able  by  sound  doctrine 
both  to  exhort  and  to  convince  the  gainsayers.” 

OF  THE  HEARERS. 

Luke  10:  7.  “For  the  laborer  is  Avorthy  of  his 
hire.” 

1 Cor.  9 : 14.  “Even  so  hath  the  Lord  ordained, 
that  they  Avhich  preach  the  gospel  should  live  of 
the  gospel.” 

Gal:  6 : 6.  “Let  him  that  is  taught  in  the  Avord, 
communicate  unto  him  that  teacheth,  in  all  good 
things  ;” — 7.  “Be  not  deceived  ; God  is  not  mock- 
ed : for  Avhatsoever  a man  soAveth,  that  shall  he 
also  reap.” 

1 Tim.  5 : 17.  “Let  the  elders  that  rule  w^ell,  be 
counted  Avorthy  of  double  honor,  especially  they 
Avho  labor  in  the  Avord  and  doctrine;” — 18.  “For 
the  Scripture  saitli.  Thou  shalt  not  muzzle  the  ox 
that  treadeth  out  the  corn.  And,  The  laborer  is 
Avorthy  of  his  rcAvard.” 

1 Thess.  5.  12.  “And  Ave  beseech  you,  brethren, 
to  know  them  Avhich  labor  among  you;  and  are 
over  Amu  in  the  Lord  and  admonish  ypii ;” — 18. 
“And  to  esteem  them  very  highly  in  love  for  their 
Avork’s  sake.  And  be  at  peace  among  yourselves.” 

Ileb.  18  : 17.  “Obey  them  that  have  the  rule 
over  you,  and  submit  yourselves : for  they  watch 
for  your  souls,  as  they  that  must  give  account,  that 
they  may  do  it  Avith  joy,  and  not  with  grief:  for 
that  is  unprofitable  for  you.” 


28 


TABLE  br  DUTIES. 


OF  MAGISTRATES. 

Rom.  13  : 1-4.  ^‘Let  every  soul  be  subject  unto 
the  higher  powers.  For  there  is  no  power  but  of 
God : the  powers  that  be  are  ordained  of  God ; for 
rulers  are  not  a terror  to  good  works,  but  to  the 
evil.  Wilt  thou  then  not  be  afraid  of  the  power? 
do  that  which  is  good,  and  thou  shalt  have  praise 
of  the  same ; for  he  is  the  minister  of  God  to  thee 
for  good.  But  if  thou  do  that  which  is  evil,  be 
afraid;  for  he  beareth  not  the  sword  in  vain:  for 
he  is  the  minister  of  God,  a revenger  to  execute 
wrath  upon  him  that  doeth  evil.’’  ^ 

OF  SUBJECTS  OR  CITIZENS. 

Matth.  22 : 21.  ^^They  say  unto  Him,  Cesar’s. 
Then  saith  He  unto  them.  Render  therefore  unto 
Cesar  the  things  which  are  Cesar’s ; and  unto  God 
the  things  that  are  God’s.” 

Rom.  13  : 5-7.  ^^Wherefore  ye  must  needs  be 
subject,  not  only  for  wrath,  but  also  for  conscience’ 
sake.  For,  for  this  cause  pay  ye  tribute  also:  for 
they  are  God’s  ministers,  attending  continually 
upon  this  very  thing.  Render  therefore  to  all  their 
dues : tribute  to  whom  tribute  is  due ; custom  to 
whom  custom  ; fear  to  whom  fear ; honor  to  whom 
honor.” 

1 Tim.  2 : 1-3.  exhort,  therefore,  that,  first 
of  all,  supplications,  prayers,  intercessions,  and 
giving  of  thanks,  be  made  for  all  men.  For  kings, 
and  for  all  that  are  in  authority ; that  we  may 
lead  a quiet  and  peaceable  life  in  all  godliness  and 
honesty.  For  this  is  good  and  acceptable  in  the 
sight  of  God  our  Saviour.” 

Tit.  3':  1.  ^^Put  them  in  mind  to  be  subject  to 
principalities  and  powers,  to  obey  magistrates,  to 
be  ready  to  every  good  work.” 


TABLE  OF  DUTIES. 


29 


1 Peter  2 : 13-14.  ^^Subinit  yourselves  to  every 
ordinance  of  man  for  the  Lord’s  sake : whether  it 
be  to  the  king,  as  supreme ; or  unto  goveimors, 
as  unto  them  that  are  sent  by  him  for  the  punish- 
ment of  evil  doers,  and  for  the  praise  of  them  that 
do  well.” 


OF  HUSBANDS. 

1 Pet.  3 : 7.  ^^Ye  husbands,  dwell  with  your 
wives  according  to  knowledge,  giving  honor  unto 
the  wife,  as  unto  the  weaker  vessel,  and  as  being 
heirs  together  of  the  grace  of  life  ; that  your  pray- 
ers be  not  hindered.” 

Col.  3 : 19.  ^^And  be  not  bitter  against  them.” 

OF  WIVES. 

1 Pet.  3 : 1.  6.  ^AYives,  submit  yourselves  unto 
your  husbands,  as  unto  the  Lord — even  as  Sarah 
obeyed  Abraham,  calling  him  lord  : whose  daugh- 
ters ye  are,  as  long  as  ye  do  well,  and  are  not 
afraid  with  any  amazement.” 

OF  PABENTS. 

Eph.  6 : 4.  ^^Ye  fathers,  provoke  not  your  chil- 
dren to  wrath : but  bring  them  up  in  the  nurture 
and  admonition  of  the  Lord.” 

OF  CHILDREN. 

Eph.  6 : 1-3.  ^^Children,  obey  your  parents  in 
the  Lord : for  this  is  right.  Honor  thy  father  and 
mother  ; which  is  the  first  commandment  with 
promise ; that  it  may  be  well  with  thee,  and  thou 
mayest  live  long  on  the  earth.” 

OF  MALE  AND  FEMALE  SERVANTS  AND  LABORERS. 

Eph.  6 : 5-8.  ^^Servants,  be  obedient  to  them 
that  are  your  masters  according  to  the  flesh,  with 


30 


TABLE  OF  DUTIES. 


fear  and  trembling,  in  singleness  of  your  heart,  as 
unto  Christ;  not  \vith  eye-service,  as  men-pleasers; 
but  the  servants  of  Christ  doing  the  will  of  God 
from  the  heart;  with  good  will  doing  service,  as  to 
the  Lord,  and  not  to  men ; knovdng  that  whatso- 
ever good  thing  any  man  doeth,  the  same  shall  he 
receive  of  the  Lord,  whether  he  be  bond  or  free.’’ 

OF  MASTERS  AND  MISTRESSES. 

Eph.  6:9.  “Ye  masters,  do  the  same  things 
unto  them,  forbearing  threatening : knowing  that 
your  Master  also  is  in  heaven ; neither  is  there 
respect  of  persons  with  Him.” 

OF  YOUNG  PERSONS  IN  GENERAL. 

1 Pet.  5 : 5.  6.  “Likewise,  ye  younger,  submit 
yourselves  unto  the  elder.  Yea,  all  of  you  be  sub- 
ject one  to  another,  and  be  clothed  with  humility  : 
for  God  resisteth  the  proud,  and  giveth  grace  to 
the  humble.  Humble  yourselves  therefore  under 
the  mighty  hand  of  God,  that  He  may  exalt  you 
in  due  time.” 

OF  WIDOWS. 

1 Tim.  5 : 5.  6.  “She  that  is  a widow  indeed,  and 
desolate,  trusteth  in  God,  and  continueth  in  sup- 
plications and  prayers  night  and  day ; but  she  that 
liveth  in  pleasure  is  dead  while  she  livetli.” 

OF  CHRISTIANS  IN  GENERAL. 

Rom.  13  : 9.  10. — 1 Tim.  2:1.  “Thou  shall 
love  thy  neighbor  as  thyself.  Herein  are  compre- 
hended all  the  commandments.  And  persevere 
in  prayer  for  all  men.” 

Let  each  one  learn  his  lesson  well, 

That  comfort  in  his  house  may  dwell. 


CHKISTIAN  QUESTIONS  AND  ANSWERS. 


31 


CHRISTIAN  QUESTIONS  AND  ANSWERS. 

PREPARED  BY  DR.  MARTIN  LUTHER  FOR  THOSE  WHO  PURPOSE 
TO  RECEIVE  THE  LORD’s  SUPPER. 


After  confession  and  instruction  in  the  Ten 
Commandments,  Creed,  Lord’s  Prayer,  Baptism 
and  the  Lord’s  Supper,  the  minister  may  further 
ask,  or  each  may  ask  himself: 

1.  Do  you  believe  that  you  are  a sinner  f 

Yes,  I believe  it ; I am  a sinner. 

2.  How  did  you  obtain  the  knowledge  thereof? 

From  the  holy  decalogue  or  commandments : 
these  I have  not  kept. 

3.  Do  you  feel  sorrow  on  account  of  your  sins? 

Yes,  I feel  sorrow  for  having  sinned  against 
God. 

4.  What  have  you  deserved  of  God  on  account  of  your  sins? 
His  Avrath  and  displeasure,  temporal  death  and 

eternal  damnation.  Rom.  6 : 21.  and  23. 

5.  But  do  you  still  hope  to  be  saved  ? 

Yes,  such  is  my  hope. 

6.  Whence  do  you  derive  this  hope  and  comfort? 

From  my  blessed  Lord  and  Saviour  Jesus  Christ. 

7.  Who  is  Christ? 

The  Son  of  God,  true  God  and  man. 

8.  Are  there  more  Gods  than  one  ? 

No,  there  is  one  God  only,  but  there  are  three 
persons,  Father,  Son,  and  Holy  Ghost. 


32 


CHKISTIAN  QUESTIONS  AND  ANS^VEKS. 


9.  PT  hat  has  Christ  done  for  you  that  you  find  comfort  in  Him  ? 

He  died  for  me,  shedding  His  blood  on  the  cross 
for  me,  for  the  forgiveness  of  my  sins.  Gal.  2 : 
20.  2 Tim.  4 : 6-8. 

10.  Did  the*Faiher  also  die  for  youf 

He  did  not : for  the  Father  is  God  only,  and  the 
Holy  Ghost  is  also  God  only ; but  the  Son  is  true 
God  and  true  man,  who  died  for  me,  shedding  His 
blood  for  me. 

11.  How  do  you  obtain  this  hioidedgef 

From  the  holy  Gospel,  and  from  the  words  of 
the  Sacrament ; and  also  from  His  body  and  blood 
in  the  Sacrament,  which  are  given  to  me  as  a 
pledge.  2 Cor.  1 : 22.-5  : 5.  Eph.  1 : 13.  14. 

1 2.  W hat  are  these  words  f 

^‘Our  Lord  Jesus  Christ,  the  same  night  in  which 
He  was  betrayed,  took  bread : and  when  He  had 
given  thanks.  He  brake  it,  and  gave  it  to  the  dis- 
ciples, and  said.  Take,  eat ; this  is  my  body,  which 
is  given  for  you  : this  do,  in  remembrance  of  me. . 
After  the  same  manner  also  He  took  the  cup, 
when  He  had  supped,  gave  thanks,  and  gave  it  to 
them,  saying,  Drink  ye  all  of  it : this  cup  is  the 
new^  testament  in  my  blood,  which  is  shed  for  you, 
for  the  remission  of  sins : this  do  ye,  as  oft  as  ye 
drink  it,  in  remembrance  of  me.’’ 

13.  Do  you  then  believe  that  the  true  body  and  blood  of  Christ 
are  in  the  Sacrament  f 

Yes,  this  I believe. 

14.  What  induces  you  to  believe  itf 

The  words  of  Christ : ^^Take,  cat ; this  is  my 
body:  drink  ye  all  of  it;  this  is  my  blood.” 


CHRISTIAN  QUKSTIONS  AND  ANSWERS. 


33 


15.  What  are  we  to  do  when  v:e  partake  of  his  body  and  bloody 
and  thus  receive  the  pledge  f 

We  should  show  His  death  (1.  Cor.  11 : 26.)  and 
the  shedding  of  His  blood,  and  also  remember  that 
which  He  taught  us : ^‘This  do,  as  oft  as  ye  do  it, 
in  remembrance  of  me.'’  ^ 

16.  Why  shotdd  we  reraemher  and  shoiv  His  death  ? 

That  we  might  learn  to  believe  that  no  creature 
'was  able  to  make  satisfaction  for  our  sins ; but 
that  Christ,  true  God  and  man,  alone  was  able  : 
further,  that  we  might  learn  to  tremble  on  account 
of  our  sins,  to  regard  them  as  very  great,  and  to 
rejoice  and  find  comfort  in  Christ  alone;  and  that 
thus  we  might,  through  this  faith,  be  saved. 

17.  What  was  it  that  moved  Him  to  die  for  your  sins  and  make 
atonement  for  them  f 

His  great  love  to  His  Father  and  also  to  me  and 
other  sinners,  as  it  is  written  in  John  14:  31.; 
Rom.  5 : 11. ; Gal.  2 : 20. ; Eph.  5 : 2,  25. 

1 8.  But  why  do  you  desire  to  receive  the  Sojcrament  f 

In  order  that  I might  learn  to  believe  that  Christ 
died  for  my  sins,  through  His  great  love,  as  now 
stated ; and  then,  that  1 might  learn  from  Him  to 
love  God  and  my  neighbor. 

19.  What  should  admonish  and  incite  a Christum  to  receive 

the  Saerament  of  the  Altar  frequently  f ;■ 

On  the  part  of  God,  he  should  be  so  moved  both 
by  the  command  of  the  Lord  Jesus  Christ,  and 
also  by  His  promise.  In  reference  to  himself,  he 
should  be  so  moved  by  his  own  spiritual  burdens 
which  oppress  him,  on  account  of  which,  indeed, 
such  commandment,  encouragement  and  promise 
are  given. 

3 


34 


ClfRISTfAN  Ql'ESTIOXS  AND  ANSWERS. 


20.  But  v.'hat  shall  such  persons,  do,  who  do  not  feel  these  hur- 
denSy  or  who  do  not  hunger  or  thirst  for  the  Sacrament? 

To  these  no  better  counsel  can  be  given  than, 
Firsts  to  examine  whether  they  are  not  still  flesh 
and  blood,  and  by  all  means  to  believe  all  that  the 
Scriptures  say  of  these  things  in  Gal.  5 : 16-21., 
and  in  Rom.  7 : 18. 

Seeondhj^  they  shmild  reflect  whether  they  do 
not  still  dwell  in  an  evil  Avorld,  and  also  remem- 
ber that  sins  and  dangers  are  continually  found 
therein,  as  the  Scriptures  declare  in  John  15  : 18 
-20  ; 16  : 7-11 ; 1 John  2:  15-17 ; 5 : 4.  5. 

Thirdly^  they  should  consider  that  they  are  ex- 
posed to  the  snare  of  Satan,  who  continually  (1 
l^et.  5 : 8)  disturbs  their  inward  and  outward  peace 
b,y  falsehood  and  deadly  delusions,  according  to 
the  representations  of  the  Scriptures  in  John  8 : 
44;  16:  82:  1 Pet.  5:  8.  9;  2 Tim.  2:  26;  Eph. 
6:  11-16. 


NOTE. 

These  cpiestions  and  answers  are  not  mere  play,  but  are 
drawn  up  with  an  earnest  desire  to  benefit  young  and  old 
by  the  revered  and  pious  Dr.  Luther.  Let  each  one  take 
Jieed  and  also  be  in  earnest  in  their  use ; for  St.  Paul  says 
to  the  Galatians,  chai).  6 : Be  not  deceived,  God  is  not 
mocked ! 


BRIEF  EXPLANATION 


OF 

\ ^ 

Tlie  Doctrines  of  the  Catecliisra 


Dr.  JOHN  CONRAD  DIETRICH. 


(35) 


INTRODUCTORY  QUESTIONS, 


1.  Of  what  faith  are  you  ? 

I am  a Christian.  Acts  11.  26. 

2.  TF hy  are  you  a Christian  f 

Because  I believe  in  God  the  Father,  Son,  and 
Holy  Ghost,  and  am  baptized  in  His  name. 

Matt.  28,  19.  Jesus  said  to  His  disciples : ye  there- 

fore, and  teach  all  nations,  baptizing  them  in  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost.”  (That 
is : Go  ye,  and  make  disciples  of  all  nations  by  baptizing 
^them  in  the  name  of  the  Father,  <&c.J  Gal.  3,  26-27. 

3.  What  do  you  believe  concerning  God  the  Father^  Son,  and 
Holy  Ghost  f 

Everything  that  is  contained  in  the  six  chief 
parts  of  Christian  doctrine,  which  are  taught  by 
Christ  Himself  and  handed  down  by  the  Apostles. 

4.  What  booh  teaches  you  these  six  chief  parts  of  Christian 
doctrine  f 

The  Catechism. 

1 Pet.  2,  2..  As  new-born  babes,  desire  the  sincere  milk  of 
the  word,  that  ye  may  grow  thereby.  Heb.  6, 1-2 ; 5, 12-13. 

5.  Whence  is  the  Catechism  taken  f 

From  the  word  of  God,  which  God  gave  us  in 
writing  through  the  Prophets  in  the  Old,  and 
through  the  Evangelists  and  Apostles  in  the  New 
Testament,  for  our  instruction  and  salvation. 

2 Tim.  3,  15-17.  And  that  from  a child  thou  hast  known 
the  Holy  Scriptures  which  are  able  to  make  thee  wise  unto 


38 


INTRODLX’TORY  QUESTIOIYS, 


salvation  through  faith  which  is  in  Christ  Jesus.  All  Scrip- 
ture is  given  by  inspiration  of  God,  and  is  profitable  for  doc- 
trine, for  reproof,  for  correction,  for  instruction  in  righteous- 
ness : that  the  man  of  God  may  be  perfect,  thoroughly  furn- 
ished unto  all  good  works.  _ 

2 Pet.  1, 19-21.  We  have  also  a more  sure  word  of  proph- 
ecy ; whereunto  ye  do  well  that  ye  take  heed,  as  unto  a 
light  that  shineth  in  a dark  place,  until  the  day  dawn,  and 
the  day-star  arise  in  your  heilrts : knowing  this  first,  that 
no  prophecy  of  the  Scripture  is  of  any  private  interpreta- 
tion. For  the  prophecy  came  not  in  old  time  by  the  will  of 
man : but  holy  men  of  God  spoke  as  they  were  moved  by 
the  Holy  Ghost. 

1 Cor.  2,  13.  Which  things  also  we  speak,  not  in  the 
words  which  man’s  wisdom  teacheth,  but  which  the  Holy 
Ghost  teacheth ; comparing  spiritual  things  with  spiritual. 

The  principal  proofs  of  the  divine  authority  of  the  Holy 
Scriptures  and  of  tlie  Christian  religion  are  : 

. 1.  Miracles,  Mark  16,  15-20;  Heb.  2,  3-4;  John  10,  37- 
38  ; 3,  2 ; 

2.  Prophecy,  Is.  41,  22-27 ; 34,  16 ; 

3.  The  witness  of  the  Spirit  in  the  heart,  John  7,  17 ; 
1 John  5,  6;  Heb.  4,  12-13. 

6.  Which  are  those  six  chief  parts  of  Christian  doctrine  f 

1.  The  holy  Ten  Commandments ; 

2.  The  Three  Articles  of  the  holy  Christian 
Faith ; 

3.  The  Lord’s  Prayer , 

4.  The  Sacrament  of  Holy  Baptism  ; 

5.  The  OlEce  of  the  Keys ; 

6.  The  Sacrament  of  the  Altar. 

7.  Whatj  in  general,  is  the  right  use  and  benefit  of  all  these 
chief  parts; 

^ 1.  That  we  may  know  ourselves,  and  how  we 
. stand  in  the  Sight  of  the  Lord  our  God ; 

2.  That  we  may  know  the  Lord  our  God,  and 
how  we  may  be  reconciled  to  Him  and  united 
with  Him. 


39 


THE  HOEY  TEN  COMMANDMENTS* 

John  5,  39.  Search  the  Scriptures;  for  in  them  ye  think 
ye  have  eternal  -life : and  they  are  they  which  testify  of  me. 

Luke  11,  28.  Blessed  are  they  that  hear  the  word  of 
God  and  keep  it.  Jam*  1,  22-24* 


PART  1. 

THE  HOLY  TEN  COMMANDMENTS. 


8.  What  forms  the  first  part  of  the  Catechism  f 

The  holy  Ten  Commandments. 

9.  What  are  the  holy  Ten  Commandments  ? 

They  are  the  solemn  repetition  and  explanation 
of  the  divine  law,  which  was  implanted  in  the 
hearts  of  men  at  the  creation  ; which  repetition 
and  explanation  was  written  on  tables  of  stone  by 
God  Himself  on  mount  Sinai,  and  was  proclaimed 
by  Moses. 

Eom.  2,  14-15.  For  when  the  Gentiles,  which  have  not 
the  law,  do  by  nature  the  things  contained  in  the  law,  these 
having  not  the  law,  are  a law  unto  themselves.  Which 
shew  the  work  of  the  law  written  in  their  hearts,  tlieir  con- 
science also  bearing  witness,  and  their  thoughts  the  mean- 
while accusing,  or  else  excusing  one  another. 

Ex.  19,  1-20,  20.  Comp.  Acts  7,  53. 

10.  How  are  the  holy  Ten  Commandments  divided  f. 

Into  two  parts,  called  the  two  tables. 

Ex.  31,  18 ; 32,  15-16 ; Deut.  4,  13  ; 10,  1-4. 

OF  THE  FIRST  TABLE  OF  THE  HOLY  TEX  COMMAND- 
MENTS. 

11.  Which  is  the  first  table? 

It  is  that  which  contains  the  commandments 
treating  immediately  of  the  service  and  love  of 
God* 


40 


OF  THE  FIRST  COMMANDMENT^ 


1 2.  W hat  is  the  sum  of  this  table  ? 

“Thou  shalt  love  the  Lord  thy  God  with  all  thy 
heart,  and  with  all  thy  soul,  and  with  all  thy 
mind.”  Matt.  22,  37. 

1 3.  How  many  commandmen  ts  does  the  first  table  ccmtain  f 

The  first  three. 

OF  THE  FIRST  COMMANDMENT. 

14.  W hich  is  the  first  commandment  f 

Thou  shalt  have  no  other  gods  before  me. 

15.  What  is  meant  by  this  Commandment  f 

We  should  fear^  love^  and  trust  in  God  above  all  ~ 
things. 

16.  What  do  you  understand  by  other  gods  f 

Every  thing  which  men  devise  in  the  place  of 
God,  and  to  which,  in  an  ungodly  manner,  they 
ascribe  the  attributes,  w^orks  and  w’^orship  of  the 
true  God,  as : 

1.  The  idols  of  the  heathen ; 

1 Cor.  12,  2.  Ye  know  that  ye  were  Gentiles,  carried 
away  unto  these  dumb  idols,  even  as  ye  were  led.  Ps.  115 
3-8; 

2.  The  pictures  and  graven  images  which  a^'e 
set  up  for  adoration,  Ex.  20,  4-5  ; 32,  1-5 ; 

3.  The  departed  saints,  so  far  as  they  are  in- 
voked, Is.  64,  16 ; Rev.  19,  10 ; 

4.  The  gifts  of  soul  and  bod}^,  the  benefits 
which  are  enjoyed,  and  indeed  every  thing  else, 
so  far  as  men  put  their  trust  in  it  and  make  a 
boast  of  it.  Col.  3,  5 ; Eph.  5,  5;  Phil.  3,  19;  Job 
31,24;  Acts  12,  21-23. 

17.  What  is  meant  by  having  other  gods? 

It  means  having  either  no  God,  or  many  gods,  or 
another  beside  the  one  true  God  wLo  is  revealed 


OF  THE  FIRST  COMMANDMENT. 


41 


to  us,  acknowledging  him  as  such,  trusting  in 
him,  andUfu’aying  and  hoping  for  help  and  support 
from  him,  "without  true  fear  of  the  true  God. 

Ps.  14,  1.  The  fool  hath  said  in  his  heart,  There  is  no 
God.  They  are  corrupt,  they  have  done  abominable  works. 

1 Cor.  8,  4-6 ; 1 John  2,  23 ; 2 John  9. 

Is.  42,  8.  I am  the  Lord ; that  is  my  name : and  my 
glory  will  1 not  give  to  another,  neither  my  praise  to  graven 
images. 

18.  What  is  therefore  forbidden  in  this  commandment  f 

The  practice  of  every  kind  of  idolatry,  image- 

worship,  superstition,  invocation  of  saints  or  of 
other  creatures,  or  in  any  manner  putting  our 
trust  in  them. 

Matt.  4,  10.  Thou  shalt  worship  the  Lord  thy  God,  and 
Him  only  shalt  thou  serve. 

Matt.  10,  28.  Fear  not  them  which  kill  the  body,  but  are 
not  able  to  kill  the  soul ; but  rather  fear  Him  which  is  able 
to  destroy  both  soul  and  body  in  hell. 

Matt.  10,  37.  He  that  loveth  father  or  mother  more  than 
me,  is  not  worthy  of  me : and  he  that  loveth  son  or  daughter 
more  than  me,  is  not  worthy  of  me. 

Jer.  17,  5.  Cursed  be  the  man  that  trusteth  in  man,  and 
maketh  flesh  his  arm,  and  whose  heart  departeth  from  the 
Lord. 

19.  What^  on  the  other  hand^  is  commanded  in  it  f 

That  we  should  have  the  one  true  God  only, 
know  Him  according  to  His  revealed  Word,  fear 
Him  above  all  things,  love  Him  with  all  the  heart, 
trust  in  Him  alone,  submit  ourselves  in  true  hu- 
mility and  patience  to  Him,  and  look  to.  Him  alone 
for  every  blessing. 

John  17,  3.  This  is  life  eternal,  that  they  might  know 
Thee  the  only  true  God,  and  Jesus  Christ  whom  Thou  hast 
sent.  Jer.  9,  23-24. 

Ps.  33,  8.  Let  all  the  earth  fear  the  Lord : let  all  the 
inhabitants  of  the  world  stand  in  awe  of  Him. 


42 


OF  THE  FIBST  COMMANI)]MENT, 


Gen,  39,  9,  How  then  can  I do  this  great  wickedness, 
and  sin  against  God  ? _ 

Ps,  73,  25-6,  Whom  have  Lin  heaven  hutjPhiee?  and 
there  is  none  upon  earth  that  I desire  besides  Tliee,^  My 
flesh  and  my  heart  faileth ; but  God  is  the  strength  of  my 
heart,  and  my  portion  forever. 

Prov,  3,  5,  Trust  in  the  Lord  with  all  thine  heart ; and 
lean  not  unto  thine  own  understanding. 

Ps,  118,  8-9,  It  is  better  to  trust  in  thn  Lord  than  to  put 
confidence  in  man : it  is  better  to  trust  in  the  Lord  than  to 
put  confidence  in  princes. 

Ps,  42,  11,  Why  art  thou  cast  down,  O my  soul?  and 
why  art  thou  disquieted  within  me?  Hope  thou  in  God; 
for  I shall  yet  praise  Him,  who  is  the  health  of  my  counte- 
nance and  my  God. 

20.  Why  does  Luther  introduce  the  explanation  of  each  com- 
mandment ivith  the  words : We  should  fear  and  love  God’’  ? 

He  would  show  the  source  whence  all  the  works 
required  in  the  holy  Ten  Commandments  flow, 
which  is  the  fear  and  love  of  God ; for  if  these  dp 
not  proceed  from  child-like  fear  and  true  love  to 
God,  they  are  hypocritical  works  and  can  not  truly 
please  Him.  1 Tim,  1,  5, 

21.  But  why  is  it  that  you  do  not  recite  all  the  words  of  the 
holy  Ten  Commandments,  just  as  God  inscribed  them  upon  the 
tables  of  stone,  and  Moses  by  His  command  proclaimed  them  ? 

This  is  not  necessary, 

1,  Because  several  things  are  contained  in  the 
Ten  Commandments’ which  are  not  obligatory  upon 
mankind  in  general,  but  pertain  only  to  the  Jews 
and  the  Mosaic  polity ; 

2.  Because  several  things  are  identical  in 
sense,  and  we  therefore  need  not  repeat  them  pre- 
cisely word  for  word. 

22.  W hat  are  these  things  f 

In  the  first  Commandment  they  are  these  words : 

‘T  am  the  Lord  thy  God,  which  have  brought 


OF  THE  FIHST  COMMANDMENT. 


43 


tliee  out  of  the  land  of  Egypt,  out  of  the  house  of 
hondageA  Ex.  20,  2. 

^‘Thou^ialt  not  make  unto  thee  any  graven  im- 
age, or  any  likeness  of  any  thing  that  is  in  heaven 
above,  or  that  is  in  the  earth  beneath,  or  that  is 
in  the  water  under  the  earth  : thou  shalt  not  bow 
down  thyself  to  them,  nor  serve  them.’’  Ex.  20, 
4-5. 

23.  Why  is  this  omitted  f 

1.  Because  the  bringing  forth  out  of  Egypt  wvas 
a temporal  blessing  which  pertained  alone  to  the 
Jews,  and  therefore  does  not  now  concern  Chris- 
tians ; 

2.  Because  the  commandment  forbidding  the 
worship  and  adoration  of  images  is,  in  general,  in- 
cluded in  the  words : ^‘Thou  shalt  have  no  other 
gods  before  me.” 

24.  But  should  not  the  precept  respecting  images  form  a 
separate  commandment,  and.  be  numbered,  as  the  second  f 

Which  is  the  first,  or  which  is  the  second  or 
third  commandment,  neither  God  nor  Moses  has 
indicated;  w^e  know  only  that  there  are  ten  com- 
mandments. 

25.  How,  then,  is  the  precept  respecting  images  to  be  regarded  ? 

It  is  an  appendix  to  the  first  commandment,  or 

an  explanation  of  it,  containing  a particular  ex- 
ample to  illustrate  it.  . 

'=•  26.  How  do  you  prove  this  ? 

Other  gods,  whether  strictly  or  figuratively  so 
dalled,  are  forbidden  in  the  first  commandment;  but, 
according  to  the  testimony  of  Scripture,  graven 
images  and  pictures,  which  are  made  and  used  for 
purposes  of  worship,  are  other  gods : therefore 
they  are  forbidden  in  the  first  commandment. 


44 


OF  THE  SECOND  COMMANDMENT, 


27,  But  could  not  the  commandments^  with  a good  consdenjce^ 
he  recited  fidly  in  the  very  words  which  Moses  used  f 

Certainly;  but  in  the  whole  New  Tej^ment  we 
noAvhere  find  them  thus  repeated,  and  we  there- 
fore justly  follow  the  apostolic  practice.  < 

Eph.  6,  3.  Comp.  Ex.  20,  12. 

28.  May  not  ^pictures  and  graven  images  he  tolerated  with  a 
good  conscience  f 

If  they  are  exhibited  for  the  purpose  of  ivorship, 
of  adoration  and  of  superstition,  they  should  be 
abolished ; but  if  this  is  not  the  case,  and  if  they 
contain  nothing  scandalous  or  indicative  of  levity, 
they  may  be  used : 1.  as  salutary  memorials ; 2. 
as  helps  to  edification ; 3.  as  means  of  teaching 
history ; 4.  as  aids  to  memory ; and  5.  as  ornaments. 

Lev.  26,  1 ; 2 Kin.  18,  4.  Comp.  Num.  21,  8.  1 Sam.  7* 
12;  1 Kin.  6,  23;  7,  29;  Matt.  22,  20;  Acts  28,  11. 

OF  THE  SECOND  COMMANDMENT. 

29.  Which  is  the  second  commandment  9 

Thou  shall  7iot  take  the  name  of  the  Lord  thy  God 
in  vain, 

30.  What  is  meant  by  this  commandment? 

We  shoidd  so  fear  and  love  God  as  not  to  curses 
swear,  conjure,  lie,  or  deceive  hy  His  name,  but  call 
upon  Him  in  every  time  of  need,  and  tvorship  Him 
with  prayer,  praise,  aiid  thanksgiving, 

31.  What  is  meant  hy  the  name  of  God  ? 

1.  God  Himself,  Ex.  3,  13-15  ; 

2.  God’s  attributes.  Ex.  34,  5-7 ; 

3.  God’s  will  or  command.  Dent.  18,  19 ; 

4.  Every  thing  that  is  revealed  in  Scripture 
concerning  God,  and  that  serves  to  promote  the 


OF  THE  SECOND  COMMANDMENT, 


45 


knowledge,  warship,  glory,  praise  and  confession 
of  God,  48,  10 ; Mich.  4,  5 ; Acts  21,  13. 

32.  Wlmt  is  meant  by  taking  His  name  in  vain  ? 

It  is  using  the  name  of  God  either  thoughtlessly, 
unprofitably  and  triflingly,  or  falsely  and  blas- 
phemously. 

Eph.  4,  29.  Let  no  corrupt  communication  proceed  out 
of  your  mouth,  but  that  which  is  good  to  the  use  of  edify- 
ing, that  it  may  minister  grace  unto  the  hearers. 

Gal.  6,  7.  Be  not  deceived ; God  is  not  mocked.  Matt. 
27,  46-47 ; Dan.  5,  2-4.  (2  Macc.  4,  17.) 

33.  W hat  is  therefore  forbidden  in  this  commandment  9 

All  cursing,  SAvearing,  conjuring,  lying,  or  de- 
ceiving by  the  name  of  God. 

34.  W hat  is  cursing  by  the  name  of  God  9 

It  is  either  blaspheming  God,  or  Avishing  evil  to 
ourselves  or  our  neighbors  by  the  holy  name  of 
God. 

Jam.  3,  9-10.  By  the  tongue  bless  Ave  God,  even  the 
Father;  and  therewith  curse  Ave  men,  Avhich  are  made  after 
the  similitude  of  God,  Out  of  the  same  mouth  proceedeth 
blessing  and  cursing.  My  brethren,  these  things  ought  not 
BO  to  be. 

Eom.  12,  14 ; Matt.  26,  74 ; 2 Sam.  16, 13  ; Lev.  24, 10-23. 

35.  W hat  is  swearing  by  the  name  of  God  9 

It  is  calling  upon  God  to  Avitness  the  truth  and 
to  avenge  untruth. 

36.  Is  swearing  in  all  cases  forbidden  9 

No ; every  Christian  may  and  should  swear  to 
accredit  himself  and  to  attest  the  truth,  when 

1.  The  honor  of  God  demands  it ; 

2. y  The  Avelfare  of  our  neighbor  makes  it  neces- 
sary ; 

3.  The  government  commands  it ; 

4.  The  exigences  of  his  office  or  calling  require  it. 


46 


OF  THE  SECOND  COMMANDMENT. 


37.  Why  do  you  maintain  this? 

1.  Because  the  Scriptures  teach  tlmt  there  is 
swearing  which  is  lawful,  Jer.  4,  2;  DM^t.  6,  13; 

2.  Because  the  saints  of  the  Old  Testament, 
Abraham,  Moses,  David,  &c.,  used  the  oath,  Gen. 
14,  22-23;  24,  3-9;  Jos.  4,  9;  2 Sam.  21,  7; 

3.  Because  Christ  and  the  Apostles  in  the  New 
Testament  did  the  same,  John  16,  20 ; Matt.  26, 
63-64 ; 2 Cor.  11,  31 ; Rom.  9, 1 ; 

4.  Because  swearing  for  the  confirmation  of  the 
truthfulness  of  witnesses  and  of  the  truth  which  is 
Avitnessed,  Avas  introduced  for  the  welfare  of  the 
Church  and  of  the  community,  that  there  might 
be  an  end  of  all  strife.  Heb.  6, 16.  ^‘For  men  A^erily 
swear  by  the  greater : and  an  oath  for  confirma- 
tion is  to  them  an  end  of  all  strife/" 

38.  W hat  kind  of  swearing  is  forbidden  ? 

That  which  is  in  conflict  Avitli  the  Word  of  God, 
and  AAliich  consists  in  taking  an  oath  in  matters 
that  are  either  false,  or  uncertain,  or  not  alloAV- 
able,  or  impossible,  or  trivial  and  vain. 

Matt.  5,  33-37.  Again,  ye  have  heard  that  it  hath  been 
said  by  them  of  old  time,  Thou  shalt  not  forsA^^ear  thyself, 
but  shalt  perform  unto  the  Lord  thine  oaths.  But  I say 
unto  you,  Sweaivnot  at  all : neither  by  heaven : for  it  is 
God’s  throne  : nor  by  the  earth  ; for  it  is  his  footstool : nei- 
ther by  Jerusalem  ; for  it  is  the  city  of  the  great  King : nei- 
ther shalt  thou  swear  by  thy  head,  because  thou  canst  not 
make  one  hair  Avhite  or  black.  But  let  your  communica- 
tion be.  Yea,  yea ; Kay,  nay ; for  whatsoever  is  more  than 
these  conieth  of  evil.  Matt.  26,  72;  Jos.  9,  14-15;  Acts  23, 
12 ; Matt.  14,  7. 

1 Sam.  14,  24-30  and  37-45.  (This  ungodly  oath  it  was 
not  allowed  to  keep.) 

39.  • What  is  conjuring? 

It  is  not  only,  by  the  aid  of  the  deAul,  to  injure 
our  neiglibor  in  person  or  property,  but  also,  by  a 


or  THE  SECOND  COMMANDMENT. 


47 


superstitious  misuse  of  the  name  or  Word  of  God, 
or  by  other  means  which  in  their  nature  cannot 
effect  the  end  for  which  they  are  used,  to  cure 
diseases  in  men  and  animals,  discover  secrets, 
quench  fires,  render  invulnerable,  and  the  like. 

Deut.  18,  10-12.  There  shall  not  be  found  among  you 
any  one  that  maketh  his  son  or  his  daughter  to  pass  through 
the  fire,  or  that  useth  divination,  or  an  observer  of  times,  or 
an  enchanter,  or  a witch,  or  a charmer,  or  a consulter  with 
familiar  spirits,  or  a wizard,  or  a necromancer.  For  all  that 
do  these  things  are  an  abomination  unto  the  Lord.  Lev. 
19,  31 ; 1 Sam.  28,  5-25 ; Is.  8,  19-20 ; Acts  19,  19 ; Tob. 
6,  9 ; Kev.  21,  8 ; 22,  15 ; Jer.  10,  2. 

40.  ' What  is  lying  or  deceiving  by  the  name  of  God  ? 

It  is  either  corrupting  the  Word  of  God  by  false 
interpretations,  and  representing  false  doctrines 
to  be  divine  truth ; or  having  the  name  of  God 
upon  our  lips,  but  not  in  our  hearts,  or  otherwise 
misusing  it  for  purposes  of  falsehood  or  deception. 

Jer.  23,  31-32.  Behold,  I am  against  the  prophets,  saith 
the  Lord,  that  use  their  tongues  and  say.  He  saith.  Behold, 
I am  against  them  that  prophesy  false  dreams,  saith  the 
Lord,  and  do  tell  them,  and  cause  my  people  to  err  by  their 
lies,  and  by  their  lightness,  yet  I sent  them  not,  nor  com- 
manded them  : therefore  they  shall  not  profit  this  people  at 
ail,  saith  the  Lord*.  Ez.  13,  18-19 ; Matt.  5,  19 ; Kev.  22, 
18-19. 

Matt.  15,  8.  This  people  draweth  nigh  unto  me  with  their 
mouth,  and  honoreth  me  with  their  lips;  but  their  heart 
is  far  from  me. 

Ps.  50,  16-17.  But  unto  the  wicked  God  saith,  "What  hast 
thou  to  do,  to  declare  my  statutes,  or  that  thou  shouldest 
take  my  convenant  in  thy  mouth  ? Seeing  thou  liatest  in- 
struction, and  easiest  my  words  behind  thee. 

Matt.  7,  21.  Not  every  one  that  saith  unto  mn.  Lord, 
Lord,  shall  enter  into  the  kingdom  of  heaven ; but  he  that 
doeth  the  will  of  my  Father  which  i.^  in  heaven. 

• 41.  But  what  IS  enjoined  upon  tis  in  this  commandment? 

That  we  should  always  use  the  name  of  God  de- 


48 


OF  THE  THIRD  COMMANDMENT. 


voutlyj  piously  and  reverently,  and  call  upon  Him 
in  every  time  of  need,  and  worship  Him  with 
prayer,  praise,  and  thanksgiving. 

Matt.  6,  9»  Hallowed  be  Thy  name. 

Ps.  50,  15.  Call  upon  me  in  the  day  of  trouble ; I will 
deliver  thee,  and  thou  shalt  glorify  me. 

1 Thess.  5,  17.  Pray  without  ceasing. 

Col.  3,  16.  Let  the  word  of  Christ  dwell  in  you  richly  in 
all  wisdom  ; teaching  and  admonishing  one  another  in 
psalms  and  hymns  and  spiritual  songs,  singing  with  grace 
in  your  hearts  to  the  Lord. 

Ps.  50,  14.  Offer  unto  God  thanksgiving ; and  pay  thy 
vows  unto  the  Most  High.  Ps.  103,  1-2 ; 106,  1. 

42.  What  is  the  particular  threat  directed  against  the  trans^ 
gressors  of  this  commandment  ? 

‘^The  Lord  will  not  hold  him  guiltless  that  tak- 
eth  His  name  in  vain.’^  Ex.  20,  7 ; Dent.  5,  >11. 

will  be  a swift  witness  against  the  sorcerers, 
and  against  the  adulterers,  and  against  false  swear- 
ers.’’ Mai.  3,  5 ; Ez.  17,  11-20. 

OF  THE  THIRD  COMMANDMENT. 

43.  Which  is  the  third  commandment? 

Rememher  the  Sabbath  day^  to  keep  it  holy, 

44.  W hat  is  meant  by  this  commandment  ? 

We  should  so  fear  and  love  God  as  not  to  despise 
His  Word  and  the  preaching  of  the  Gospel^  but  deem 
it  holy,  and  willingly  hear  and  learn  it, 

* 45.  Why  is  it  that,  in  this  commandment,  also  you  do  not  re- 
hearse  the  words  exactly  as  they  are  found  in  Ex,  20,  8-11  ? 

Because  some  of  them  refer  merely  to  the  Jew- 
ish sanctification  of  the  Sabbath,  and  therefore  be- 
long to  the  ceremonies  and  types  which  concern 
only  the  Jews,  not  the  Christians  in  the  New  Test- 
ament. 


OF  THE  THIRD  COMMANDMENT. 


49 


Matt.  12,  8.  The  Son  of  Man  is  Lord  even  of  the  Sabbath 
day. 

Col.  2,  16-17.  Let  no  man  therefore  judge  you  in  meat, 
or  in  drink,  or  in  respect  of  an  holy-day,  or  of  the  new- 
moon,  or  of  the  sabbath-days : which  are  a vshadow  of  things 
to  come ; but  the  body  is  of  Christ.  Gal.  4,  9-11. 

Deut.  5,  15 ; Ex.  16,  23.  29  ; 35,  3 ; Jer.  17,  21-27. 

46.  W hat  is  meant  by  Sabbath  7 

Sabbath  means  ceasing  from  labor,  or  rest,  and 
the  day  is  so  called  because  it  was  the  seventh  day 
of  the  week,  on  which  the  Lord  rested,  after  hav- 
ing in  six  days  made  heaven  and  earth.  Gen.  2, 
2-8. 

* 47.  Is  it  iherefoix  necessary  that  the  seventh  day  should  be 
appointed  as  the  day  of  rest  ? 

Christians  are  at  liberty  to  appoint  any  day  for 
worship  ; but  because  the  Apostles  and  other 
Christians  of  their  times,  for  the  purpose  of  sepa- 
rating themselves  from  the  Jewish  Church,  ap- 
pointed the  Lord’s  day  as  the  day  of  holy  rest,  and 
transferred  to  it  all  the  honors  of  the  Jewish  Sab- 
bath, it  is  meet  that  we  should  observe  it  also. 

Rom.  14,  5-6.  One.  man  esteemetli  one  day  above  an- 
other ; another  esteemeth  every  day  alike.  Let  every  man 
be  fully  persuaded  in  his  own  mind.  He  that  regardeth  the 
day,  regardeth  it  unto  the  Lord : and  he  that  regardeth  not 
the  day,  to  the  Lord  he  doth  not  regard  it.  Pie  that  eateth, 
eateth  to  the  Lord,  for  he  giveth  God  thanks ; and  he  that 
eateth  not,  to  the  Lord  he  eateth  not,  and  giveth  God  thanks. 

1 Cor.  16,  2 ; Acts  20,  7 ; Rev.  1,  10. 

* 48.  TP"  hy  ivas  this  day  chosen  f 

Because  on  this  day  our  Lord  Jesus  Christ  arose 
from  the  dead,  and  introduced  the  spiritual  Sab- 
bath by  His  resurrection.  Mark  16,  2 ; Acts  2, 1. 

49.  But  is  it  allowable  to  celebrate  annually  other  festivals^  as  of 
the  Lordy  of  the  Apostles  and  other  saintSj  besides  the  Lord’s  day  ? 

Certainly  this  may  be  done,  in  the  exercise  of 


50 


OF  THE  THIRD  COMMANDMENT. 


Christian  liberty,  if  it  only  be  done  without  super- 
stition, and  without  the  vain  fancy  that  this  is  do- 
ing God  service.  Gal.  5,  1. 

50.  ^ Why  therefore  are  the  festivals  of  our  Lordj  as  that  of  His 
birth ^ circumcisioiij  resurrection,  ascension,  and  of  the  mission  of 
the  Holy  Ghost,  &c,,  solemnly  celebrated  9 

1.  That  the  sacred  history  may  be  learned  in 
regular  order ; 

2.  That  the  great  blessings  which  come  to  us 
through  these  events  may  be  particularly  consid- 
ered, Acts  2,  11. 

3.  That  we  may  give  due  thanks  to  God  espe- 
cially for  these  benefits,  and  apply  them  to  His 
glory  and  to  our  salvation,  Ps.  77, 12-13 ; 26,  6-7. 

" 51.  Why  are  the  festivals  of  the  Apostles  and  other  saints 
celeh'ated  ? 

1.  Because  of  the  seemly  order  which  should 
be  observed  in  the  Church; 

1 Cor.  14,  *10.  Let  all  things  be  done  decently  and  in 
order. 

% 

2.  In  annual  commemoration  of  the  history  and 
of  the  great  benefits  conferred  upon  the  Church  of 
Christ  through  the  saints,  which  it  is  proper  that 
Christians  should  gratefully  remember  ; 

3.  For  tlie  sake  of  the  example,  that  we  may 
piously  imitate  the  life,  faith, . confession,  stead- 
fastness, patience,  and  other  virtues  of  the  saints. 

Heb.  13,  7.  Remember  them  which  have  the  rule  over 
you,  who  have  spoken  unto  you  the  word  of  God : whose 
faith  follow,  considering  the  end  of  their  conversation. 

Phil.  3,  17.  Brethren,  be  followers  together  of  me,  and 
mark  them  which  walk  so  as  ye  have  us  for  an  ensample. 

Heb.  11. 

52.  What  is  meant  by  helping  the  Sabbath  holy  ? 

It  means,  in  general,  to  devote  the  day  to  holy 
worship  and  to  the  performance  of  holy  works. 


OF  THE  THIRD  COMMANDMENT. 


61 


1 Tim.  4,  4-5.  For  every  creature  of  God  is  good,  and 
nothing  to  be  refused,  if  it  be  received  with  thanksgiving 
for  it  is  sanctified  by  the  word  of  God,  and  prayer. 

John  17,  17. 

53.  What  then  is  enjoined  in  this  commandment  f 

That  we  should  deem  the  Word  of  God  holy,  will- 
ingly hear  it  in  the  assembly  for  worship,  meditate 
upon  it  and  learn  it,  and  use  the  holy  sacraments 
according  to  their  divine  institution  ; and  further, 
that  we  should  engage  in  prayer  and  thanksgiv- 
ing, and  in  other  exercises  of  piety  by  which  the 
holy  day  is  properly  and  truly  sanctified. 

Is.  66,  2.  To  this  man  will  I look,  even  to  him  that  is 
poor  and  of  a contrite  spirit,  and  that  trembleth  at  my  word. 

Eccl.  5,  1.  Keep  thy  foot  when  thou  goest  to  the  house 
of  God,  and  be  more  ready  to  hear  than  to  give  the  sacrifice 
of  fools ; for  they  consider  not  that  they  do  evil. 

Ps.  26,  6-8.  So  will  1 compass  thine  altar,  O Lord  : that 
I may  publish  with  the  voice  of  thanksgiving,  and  tell  of  all 
thy  wondrous  works.  Lord,  I have  loved  the  habitation  of 
thy  house,  and  the  place  where  Thine  honor  dwelleth. 

1 Thess.  2,  13.  When  ye  received  the  word  of  God  which 
ye  heard  of  us,  ye  received  it  not  as  the  word  of  men,  but 
(as  it  is  in  truth)  the  word  of  God,  which  effectually  work- 
eth  also  in  vou  that  believe.  Jas.  1,  21 ; Luke  11,  28;  Jas. 
1,  22 ; Ps.  119,  72. 

1 Cor.  11,  20 ; Acts  20,  7. 

1 Tim.  2,  1-3 ; 1 Cor.  14,  26. 

Gal.  6,  6.  Let  him  that  is  taught  in  the  word,  communi- 
cate unto  him  that  teacheth  in  all  good  things. 

.James  1,  27.  Pure  religion  and  undefiled  before  God  and 
the  Father  is  this.  To  visit  the  fatherless  and  widows  in 
their  affliction,  and  to  keep  himself  unspotted  from  the 
world. 

54.  But  what  is  forbidden  in  this  com  mandment  ? 

Despising  public  preaching  and  the  Word  of 
God,  neglecting  the  sacraments,  performing  ordin- 
ary daily  labor,  or  engaging  in  other  works  which 


52 


OF  THE  THIRD  COMMANDMENT. 


are  ungodly  and  belong  to  the  vanity  of  the  world, 
and  by  which  the  holy  day  is  desecrated. 

Hos.  4,  6.  Because  thou  hast  rejected  knowledge,  I will 
also  reject  thee. 

Luke  10,  16.  He  that  heareth  you,  heareth  me ; and  he 
that  despiseth  you  despiseth  me ; arid  he  that  despiseth  me, 
despiseth  Him  that  sent  me. 

John  8,  47.  He  that  is  of  God,  heareth  God’s  words  : ye 
therefore  hear  them  not,  because  ye  are  not  of  God. 

Hebf.  10,  25.  Not  forsaking  the  assembling  of  ourselves 
together,  as  the  manner  of  some  is. 

Luke  7,  30. 

1 Pet.  4,  4.  Wherein  they  think  it  strange  that  ye  run 
not  with  them  to  the  same  excess  of  riot,  speaking  evil  of 
you.  Comp.  v.  3.  Num.  15,  32 — 36. 

55.  W hat  is  the  particular  threat  and  penalty  annexed  to  this 
commandment  f 

shall  keep  the  Sabbath  therefore,  for  it  is 
holy  unto  you  : every-  one  that  defileth  it  shall 
surely  be  put  to  death.’’  Ex.  31,  14. 

OF  THE  SECOND  TABLE  OF  THE  HOLY  TEN  COMMAND- 
MENTS. 

56.  Of  what  does  the  second  table  of  the  commandments  treat  ? 

Of  love  to  our  neighbor. 

57.  W hat  is  the  sum  of  this  table  f 

^^Thou  shalt  love  thy  neighbor  as  thyself.”  Matt. 
22,  39.  And : ^^All  things  whatsoever  ye  would 
that  men  should  do  to  you,  do  ye  even  so  to  them.” 
Matt.  7,  12. 

58.  Who  is  our  neighbor  ? 

All  men  in  general  who  need  our  counsel,  help 
or  assistance,  whether  they  be  friends  or  foes,  ac- 
quaintances or  strangers,  poor  or  rich,  or  whoever 
they  may  be. 


OF  THE  FOURTH  COMMANDMENT. 


53 


Matt.  5,  44 — 48.  I say  unto  you,  Love  your  enemies, 
bless  them  that  curse  you,  do  good  to  them  that  hate  you,  - 
and  pray  for  them  which  despitefully  use  you,  and  perse^ 
cute  you  ; that  ye  may  be  the  children  of  your  Father  which 
is  in  heaven : for  He  maketh  His  sun  to  rise  on  the  evil  and 
on  the  good,  and  sendeth  rain  on  the  just  and  on  the  unjust. 
For  if  ye  love  them  which  love  you,  what  reward  have  ye  ? 
do  not  even  the  publicans  the  same  ? And  if  ye  salute  your 
brethren  only,  what  do  ye  more  than  others?  do  not  even 
the  publicans  so?  Be  ye  therefore  perfect,  even  as  your 
Father  which  is  in  heaven  is  perfect.  Luke  10,  25-37.  (1 

Tim.  5,  8;  Gal.  6,  10.  Mark  the  distinction!) 

59.  How  should  xve  love  our  neighbor  f 

Not  above  all  things;  for  such  love  belongs  to 
God  ; but  as  ourselves,  so  that  we  should  as  heart- 
ily, sincerely  and  constantly  wish  him  well,  do  him 
all  the  good  we  can,  and  speak  well  of  him,  as  we 
do  this  for  ourselves  and  desire  others  to  do  it 
toward  us. 

60.  How  many  commandments  are  contained  in  this  second 
table  f 

The  last  seven,  namely  the  4.,  5.,  6.,  7.,  8.,  9. 
and  10. 


OF  TI^E  FOURTH  COMMANDMENT. 

61.  Which  is  the  fourth  commandment? 

Honor  thy  father  and  thy  mother^  that  it  may  he 
well  with  thee^  and  thou  mayest  livelong  on  the  earth. 

62.  What  is  meant  by  this  commandment? 

We  should  so  fear  and  love  God  as  not  to  despise 
nor  displease  our  parents  and  superiors^  hut  honor^ 
serve^  ohey^  love,  and  esteem  them. 

63.  W hat  is  meant  in  this  place  by  the  ivord  parents  ? 

All  superiors,  whom  God  has  placed  over  others 
for  their  government  and  protection,  as  : 


54 


OF  THE  FOUKTH  COMMANDMENT. 


1.  Our  parents  proper,  as  well  as  grand-par- 
ents, step-parents,  foster-parents,  and  parents-in- 
law,  Gren.  28,  13 ; Luke  2,  48 ; John  19,  26-27 ; 1 
Sam.  24,  12  ; 

2.  Guardians  and  tutors  of  minors,  Est.  2,  7 
and  20 ; 

3.  Ministers  and  pastors,  2 Kin.  13, 14 ; 1 Cor. 
4,  15  ; Gal.  4,  19  ; 1 John  2,  18  ; 

4.  Teachers  in  schools  and  colleges,  2 Kin.  2, 

5.  The  temporal  government  and  its  officers, 
Ezra  1,  5 ; 

6.  The  masters  of  the  house,  2 Kin.  5,  13 ; 

7.  Aged  persons.  Acts  22,  1 ; 1 Tim.  5,  1-2 ; 
Rom.  16,  13. 

64.  What  therefore  is  meant  by  the  ivoi'd  children  ? 

All  subordinates,  whom  God  has  placed  under 
others  for  their  government  and  protection,  as : 

1.  Children ; 

2.  Minors ; 

3.  The  hearers  of  God’s  Word ; 

4.  Pupils ; 

5.  Subjects; 

6.  Servants  and  domestics ; 

7.  Young  persons. 

65.  What  is  enjoined  upon  parents  and  all  superiors  in  this 
commandment  f 

To  exercise  paternal  care,  love  and  benevolence 
toward  all  their  subjects,  provide  for  them,  pro- 
tect them,  faithfully  instruct  them  in  the  Lord, 
and  set  them  a blameless  example  of  pure  faith, 
upright  conversation  and  good  morals. 

Eph.  6,  4 ; Deut.  6, 6-9 ; Prov.  22, 15 ; 23, 13-14 ; Gen.  18, 19. 

1 Tim.  5,  8. 

Matt.  18,  6.  10. 

Compare  the  table  of  duties. 


OF  THE  FOURTH  COMMANDMENT. 


55 


66.  What  is  comraanded  and  forbidden  to  all  children  and 
Bubjects  f 

That  they  should  give  due  honor  to  their  par- 
ents and  to  all  who  are  placed  over  them,  serve 
them  with  fear  and  simpleness  of  heart,  obey  them, 
not  despise  them,  not  provoke  them  to  wrath,  but 
love  and  esteem  them. 

67.  Whai  is  required  by  the  honor  which  is  dm  to  parents  and 
super  im'S  f 

That  on  account  of  the  divine  order  we  should 
highly  esteem  them,  and  deport  ourselves  humbly 
and  respectfully  towards  them. 

Mill.  1,  6.  A son  lionoreth  his  father,  and  a servant  his 
master. 

Eph,  6,  2-3.  Honor  thy  father  and  mother,  (which  is 
the  first  commandment  with  promise,  ) that  it  way  be  well 
with  thee,  and  thou  mayest  live  long  on  earth. 

I^v.  19,  3,  Ye  shall  fear  every  one  his  mother  and  his 
father. 

1 Kin.  2,  19. 

68.  But  are  oil  superiors  to  he  obeyed  in  all  things  without  dis- 
tinction f' 

We  should  obey  them  in  all  things  that  are  not 
contrary  to  Grod  and  the  love  due  to  our  neigh- 
bor; but  if  they  enjoin  anything  that  is  against 
the  divine  commandment,  we  must  obey  Grod  rather 
than  men. 

Col.  3,  20.  Children,  obey  your  parents  in  all  things : for 
this  is  well-pleasing  unto  the  Lord.  Eph.  6,  1. 

Prov.  23,  22.  Hearken  unto  thy  father  that  begat  thee, 
and  despise  not  thy  mother  when  she  is  old.  6,  20-22 ; Luke 
2,  51. 

Acts  5,  29.  We  ought  to  obey  God  rather  than  men. 

69.  Whol  is  required  by  love  to  parents  f 

That  on  account  of  the  benefits  which  they  have 
conferred  we  desire  their  welfare  and  seek  to  re- 


56 


OF  THE  FOURTH  COMMANDMENT. 


quite  thenij  and  that  we  bear  their  faults  and  weak- 
nesses patiently,  and  pray  for  them. 

1 Tim.  5,  4.  To  requite  their  parents : for  that  is  good 
and  acceptable  before  God.  Sir.  3,  1-18. 

70.  What  is  meant  by  despising  our  parents  and  mperiorsf 

It  means  thinking  less  highly  of  them  than  God 

desires,  using  contemptuous  and  derisive  gestures 
and  words  towards  them,  and  refusing  to  render 
the  obedience  which  is  due  to  them. 

Prov.  30, 17.  The  eye  that  mocketh  at  his  father,  and 
despiseth  to  obey  his  mother,  the  ravens  of  the  valley  shall 
pick  it  out,  and  the  young  eagles  shall  eat  it.  2 Kin.  2,  23- 
24. 

71.  What  is  meant  by  provoking  them  to  wrath  ? 

It  means  not  only  withholding  from  them  the 
honor  and  obedience  which  are  their  due,  but  ren- 
dering them  the  reverse,  opposing  them,  and  of- 
fending and  insulting  them  in  words,  works  or 
gestures. 

Prov.  20,  20 ; Gen.  9,  20-25  ; Deut.  21, 18-21. 

72.  What  is  the  special  promise  annexed  to  this  commandment  ? 

^^That  it  may  be  well  with  thee,  and  thou  mayest 

live  long  upon  the  earth.’’  Eph.  6,  3. 

73.  W hy  did  God  particularly  annex  this  promise  f 

1.  To  urge  us  the  more  to  obedience  by  setting 
before  us  this  reward ; 

2.  To  testify  publicly  how  highly  He  esteems 
the  honoring  of  parents; 

3.  To  show  us  the  great  necessity  of  obedience 
to  this  commandment. 

7 4.  W hat  is  the  special  threat  and  penalty  pertaining  to  'this 
commandment  f 

^^Oursed  be  he  that  setteth  light  by  his  father  or 
his  mother.”  Deut.  27, 16.  ‘‘He  that  curseth  his 


OF  THE  FIFTH  COMMANDMENT. 


67 


father  or  his  mother  shall  surely  be  put  to  death.’^ 
Ex.  21,  17.  Lev.  20,  9. 

OF  THE  FIFTH  COMMANDMENT. 

75.  Which  is  the  fifth  commandment  f 

Thou  shalt  not  hill, 

76.  What  is  meant  by  this  commandment  f 

We  should  so  fear  and  love  Qod  as  not  to  do  our 
neighbor  any  bodily  harm  or  injury^  but  rather  assist 
and  comfort  him  in  danger  and  want, 

77.  What  is  meant  by  ^‘kiir  in  this  commandment  f 

It  means  doing  harm  or  injury  to  our  neighbor 
in  regard  to  his  life  or  his  bodily  welfare,  either 

1.  By  internal  emotions  of  the  mind,  as  wrath, 
hatred,  envy,  revenge,  or 

2.  By  external  gestures,  wicked  looks,  or 

3.  By  abuse  or  vilification  with  the  tongue,  or 

4.  By  any  external  act. 

Matt.  5, 21-22.  Ye  have  heard  that  it  was  said  by  them  of 
old  time  : Thou  shalt  not  kill ; and  whosoever  shall  kill  shall 
be  in  danger  of  the  judgment.  But  I say  unto  you  : That 
whosoever  is  angry  with  his  brother  without  a cause  shall 
be  in  danger  of  the  judgment ; and  whosoever  shall  say  to 
his  brother,  Baca,  shall  be  in  danger  of  the  council : but 
whosoever  shall  say,  Thou  fool,  shall  be  in  danger  of  hell-fire. 

1 John  3,  15.  Whosoever  hateth  his  brother,  is  a mur- 
derer; and  ye  know  that  no  murderer  hath  eternal  life 
abiding  in  him. 

Gen.  27,  41.  (Purpose.)  Gen.  4,  5. 

Jer.  18, 18.  Come,  and  let  us  smite  him  with  the  tongue. 
Ps.  ^7,  4. 

Gen.  4,  8;  2 Sam.  11,  15;  comp.  12,  9;  Ex.  21,  28-29; 
Deut.  28,  8 ; Matt.  26,  51-52. 

1 Sam.  31,  4;  2 Sam.  17,  23;  1 Kin.  16,  18-19;  Matt.  27, 
5;  2 Cor.  7,  10;  Prov.  24,  8.  (Suicide.) 


68 


OF  THE  FIFTH  COMMANDMENT. 


78.  What  is  accordingly  forbidden  in  this  commandment  f 

Either  directly  or  indirectly  rendering  it  diffi- 
cult for  our  neighbor  to  support  life,  or  doing  him 
bodily  harm  or  injury. 

Epli.  4,  26.  Be  ye  angry  and  sin  not ; let  not  the  sun  go 
down  upon  your  wrath. 

Rom.  12,  19-20.  Dearly  beloved,  avenge  not  yourselves, 
hut  rather  give  place  unto  wrath  : for  it  is  written.  Venge- 
ance is  mine ; I will  repay,  saith  the  Lord.  Tlierefore,  if 
thine  enemy  hunger,  feed  him  ; if  he  thirst,  give  him  drink ; 
for  in  so  doing  thou  shalt  heap  coals  of  fire  on  his  head. 
Prov.  23,  29-30;  Acts- 7,  52;  1 Kin.  3,  19;  Luke  10,  31-32. 

79.  But  vjhat  is  enjoined  in  it  ? 

That  we  should  with  all  kindness  and  benevo- 
lence assist  and  comfort  our  neighbor  in  bodily 
danger  and  want. 

Col.  3,  12-13.  Put  on  therefore,  as  the  elect  of  God,  holy 
and  beloved,  bowels  of  mercies,  kindness,  humbleness  of 
mind,  meekness,  long-suffering,  forbearing  one  another,  and 
forgiving  one  another,  if  any  man  have  a quarrel  against 
any ; even  as  Christ  forgave  you,  so  also  do  ye. 

Matt.  5,  25.  Agree  with  thine  adversary  quickly,  wEile 
thou  art  in  the  way  with  him ; lest  at  any  time  the  adver- 
sary deliver  thee  to  the  judge,  and  thou  be  cast  into  prison. 

Is.  58,  7.  Is  it  not  to  deal  thy  bread  to  the  hungry,  and 
that  thou  bring  the  poor  that  are  cast  out  to  thy  house  ? 
when  thou  seest  the  naked,  that  thou  cover  him,  and  that 
thou  hide  not  thyself  from  thine  own  flesh  ? 

Heb.  13,  16.  To  do  good,  and  to  communicate,  forget 
not ; for  with  such  sacrifices  God  is  well  pleased.  Jam.  2, 
15-16;  Rom.  13,  14;  Col.  2,  23. 

80.  What  is  the  promise  respecting  this  commandment  ? 

^‘Blessed  are  the  meek,  for  they  shall  inheril 
the  earth.  Blessed  are  the  merciful,  for  they  shall 
obtain  mercy.  Blessed  are  the  peacemakers,  for 
they  shall  be  called  the  children  of  God.”  Matt. 
5, 1 7.  9. 


OF  THK  SIXTH  COMMANDMENT. 


59 


81.  What  is  the  threat  and  penalty  pertaining  to  this  com- 
mandment ?. 

‘‘Whoso  sheddeth  man’s  blood,  by  man  shall  his 
blood  be  shed.”  Gen.  9,  6.  “All  that  take  the 
sword  shall  perish  with  the  sword.”  Matt.  26,  52. 
Lev.  24,  19-20. 

OF  THE  SIXTH  COMMANDMENT. 

82.  Which  is  the  sixth  commandment  f 

Thou  shalt  not  commit  adultery, 

83.  What  is  meant  by  this  commandment? 

We  should  so  fear  and  love  God  as  to  be  chaste 
and  pure  in  our  words  and  deeds,  each  one  also  lov- 
ing and  honoring  his  ivife  or  her  husband, 

84.  What  is  adultery  ? 

It  is  givini^  way,  outside  of  the  lawful  marriage 
relation,  to  forbidden  desires  of  the  flesh,  either 

1.  internal  inordinate  inclinations  of  the 
heart,  or 

2.  By  external  unchaste  gestures,  or 

3.  By  external  filthy  language,  or 

4.  By  external  acts,  fornication,  adultery,  in- 
cest, seduction,  sodomy,  and  the  like. 

Matt.  5,  27-28.  Ye  liave  heard  that  it  was  said  by  them 
of  old  time,  Thou  shalt  not  commit  adultery  : but  I say  un- 
to you,  That  whosoever  looketh  on  a woman  to  lust  after 
her,  hath  committed  adultery  with  her  already  in  his  heart. 
15,  19. 

2 Pet.  2,  14.  Having  eyes  full  of  adultery.  2Sam.  11,  2; 
Prov.  7,  10-13  ; 5.  20  ; Hist,  of  Sus.  8-12. 

Eph.  5,  3-4.  But  fornication,  and  all  uncleanness,  or 
covetousness,  let  it  not  be  once  named  among  you,  as  be- 
cometh  saints;  neither  filthiness,  nor  foolish  talking,  nor 
jesting,  which  are  not  convenient:  but  rather  giving  of 
thanks. 

Col.  3,  5-6.  Mortify  therefore  your  members  which  are 
upon  the  earth : fornication,  uncleanness  inordinate  afiec- 


60 


OF  THE  SIXTH  COMMANDMENT. 


tion,  evil  concupiscence,  and  covetousness,  which  is  idola- 
try : for  which  things’  sake  the  wrath  of  God  cometh  on  the 
children  of  disobedience. 

Matt.  19,  9.  And  I say  unto  you.  Whosoever  shall  put 
away  his  wife,  except  it  be  for  fornication,  and  shall  marry 
another,  committeth  adultery:  and  whoso  marrieth  her 
which  is  put  away,  doth  commit  adultery. 

1 Cor.  5,  1.  It  is  reported  commonly  that  there  is  forni- 
cation among  you,  and  such  fornication  as  is  not  so  much 
as  named  among  the  Gentiles,  that  one  should  have  his 
father’s  wife.  Comp.  Mark  6,  18. 

Ej)h.  5,  12.  For  it  is  a shame  even  to  speak  of  those 
things  which  are  done  of  them  in  secret.  Bom.  1,  24r-27. 

85.  What  is  enjoined  in  the  sixth  commandment  f 

That  Ave  should  be  chaste  and  pure  in  our 
thoughts,  words  and  deeds,  each  one  also  loving 
and  honoring  his  Avife  or  husband. 

86.  What  must  we  do  to  he  chaste  in  heart  f 

We  must  resist  the  sinful  inclination  to  unchas- 
tity by  prayer,  temperance,  industry  and  the  fear 
of  God. 

Ps.  51,  10.  Create  in  me  a clean  heart,  O God ; and  re- 
new a right  spirit  within  me. 

Prov.  23,  31-33.  Look  not  thou  upon  the  wine  when  it 
is  red,  when  it  giveth  his  color  in  the  cup,  when  it  moveth 
itself  aright : at  the  last  it  biteth  like  a serpent,  and  sting- 
eth  like  an  adder.  Thine  eyes  shall  behold  strange  women, 
and  thine  heart  shall  utter  perverse  things. 

Prov.  20,  1.  Wine  is  a mocker,  strong  drink  is  raging; 
and  whosoever  is  deceived  thereby  is  not  wise.  Eph.  5,  18; 
Bom.  13,  13-14;  1 Cor.  9,  27. 

Gen.  34,  1. 

Gen.  39,  9.  How  then  can  I do  this  great  Avickedness 
and  sin  against  God?  1 Cor.  6,  15.  ^ 

87.  W hat  must  ive  do  to  be  chaste  in  words  ? 

We  must  shun  all  indecent  conversations,  jests, 
and  offensive  language,  and  strive  to  be  pure  in 
all  our  Avords. 


OF  THE  SEVENTH  COMMANDMENT. 


61 


1 Cor.  15,  33.  Evil  communications  corrupt  good  man- 
ners. Phil.  4,  8. 

88.  What  must  we  do  to  he  chaste  in  deeds  f 

We  must  avoid  all  lewd  behavior,  fornication 
and  carnal  defilement,  together  with  all  that  occa- 
sions such  sins,  and  keep  body  and  soul  unspotted. 

1 Tim.  2,  9.  In  like  manner  also  that  women  adorn  them- 
selves in  modest  apparel,  with  shamefacedness  and  sobriety. 
2 Kin.  9,  30. 

1 Cor.  6,  18.  Flee  fornication. 

1 Tim.  5,  22.  Keep  thyself  pure. 

2 Tim.  2,  22.  Flee  also  youthful  lusts. 

Job.  31,  1.  I made  a covenant  with  mine  eyes ; why  then 
should  I think  -upon  a maid. 

Prov.  1,  10.  My  son,  if  sinners  entice  thee,  consent  thou 
not. 

Matt.  6,  13.  Lead  us  not  into  temptation.  Matt.  14,  6. 

89.  W hat  is  the  promise  respecting  this  commandment  f 

that  hath  not  defiled  his  neighbor’s  wife 
shall  surely  live.”  Ez.  18,  6.  9. 

90.  What  is  the  threat  and  penalty  pertaining  to  this  com- 
mandment 2 

^^Whoremongers  and  adulterers  God  will  judge.” 
Heb.  13,  4.  “Be  not  deceived:  neither  fornicators, 
nor  idolaters,  nor  adulterers,  nor  effeminate,  nor 
abusers  of  themselves  with  mankind,  nor  thieves, 
nor  covetous,  nor  drunkards,  nor  revilers,  nor  ex- 
tortioners, shall  inherit  the  kingdom  of  God.”  1 
Cor.  6,  9-10.  Gal.  5,  19-21. 

OF  THE  SEVENTH  COMMANDMENT. 

82.  W hich  is  the  seventh  commandment  ? 

Thou  shalt  not  steal, 

83.  What  is  meant  by  this  commandment  ? 

We  should  so  fear  and  love  God  as  not  to  roh  our 
neighbor  of  his  money  or  property^  nor  bring  it  into 


62 


OF  THE  SEVENTH  COMMAND.HENT. 


0117' possemo7i  by  unfair  dealing  or  fraudulent  rneanSy 
but  rather  assist  hhn  to  iniprove  ayid  protect  it, 

93.  What  is  stealing  ? 

It  is  to  seek  and  to  obtain  our  neighbor’s  prop- 
erty either 

1.  By  an  internal  desire  of  the  heart,  or 

2.  By  externally  looking  on  it  with  longing 
eyes,  or 

3.  By  external  acts,  namely,  getting  it  by  force 
or  deceit,  or  unjustly  holding  and  using  it. 

Matt.  15,  19.  For  out  of  the  heart  proceed  evil  thoughts, 
murders,  adulteries,  fornications,  thefts,  false  witness,  blas- 
phemies. 

Prov.  23,  5.  Wilt  thou  set  thine  eves  upon  that  which  is 
not?  Prov.  27,  20;  1 John  2,  16;  .Jos.  7,  21. 

1 Thess.  4,  6.  That  no  man  go  beyond  and  defraud  his 
brother  in  any  matter : because  that  the  Lord  is  the  avenger 
of  all  such. 

Hab.  2,  6.  Woe  to  him  that  increaseth  that  whicli  is  not 
liis ! how  long?  and  to  him  that  ladeth  himself  with  thick 
clay. 

Prov.  28,  24. 

Dent.  27,  17 ; Jer.  9,  5. 

Lev.  19,  35-36.  Ye  shall  do  no  unrighteousness  in  judg- 
ment, in  mete-yard,  in  weight,  or  in  measure.  .Just  balances, 
just  weights,  a just  ephah,  and  a just  bin  shall  ye  have:  I 
am  the  Lord  your  God. 

Luke  3,  13.  Exact  no  more  than  that  which  is  appointed 
you. 

Prov.  28,  8.  lie  that  by  usury  and  unjust  gain  increaseth 
his  substance,  he  shall  gather  it  for  him  that  will  pity  the  poor. 

Ps.  37,  21.  The  wicked  borroweth,  and  payeth  not  again. 

Jer.  22,  13.  Woe  unto  him  that  buildeth  his  house  by 
unrighteousness,  and  his  chambers  by  wrong;  that  useth  his 
neighbor’s  service  without  wages,  and  giveth  him  not  for 
his  work. 

Jam.  5,  4.  Behold,  the  hire  of  the  laborers  who  have 
reaped  down  your  fields,  which  is  of  you  kept  back  by  fraud, 
crieth ; and  the  cries  of  them  which  have  reaped  are  entered 
into  the  ears  of  the  Lord  of  Sabaoth.  Comp.  1-3. 


OF  THE  SEVENTH  COMMANDMENT. 


63 


Lev.  19,  13.  Thou  shalt  not  defraud  thy  neighbor, 
neither  rob  him  : the  wages  of  him  that  is  hired  shall  not 
abide  with  thee  all  night  until  the  morning.  Deut.  24,  14. 

2 Thess.  3, 10-12.  For  even  when  we  were  with  you,  this 
we  commanded  you,  that  if  any  would  not  work,  neither 
should  he  eat.  For  we  hear  that  there  are  some  which  walk 
among  you  disorderly,  Avorking  not  at  all,  but  are  busy-bod- 
ies. Noav  them  that  are  such  we  command  and  exhort  by 
our  Lord  Jesus  Christ,  that  witli  quietness  they  Avork,  and 
eat  their  OAvn  bread.  Prov.  18,  9. 

ProA^  29,  24.  Whoso  is  partner  Avith  a thief  hatetli  his 
own  soul. 

Matt.  23,  14;  Is.  1,  23;  Luke  19,  8;  Lev.  6,  2-5. 

94.  What  then  is  forbidden  in  this  commandment  f 

Kobbing  our  neighbor  of  his  money  or  property, 

or  bringing  it  into  otir  possession  by  unfair  deal- 
ing or  by  deceit,  no  matter  on  what  pretense,  and 
unlaAvfully  retaining  it. 

95.  And  ivhat  is  enjoined  in  it  ? 

That  we  should  do  what  lies  in  our  power  to 
protect  his  property  and  improve  his  means  of  sub- 
sistence. 

96.  When  is  this  done  f 

When  Ave  assist  him  according  to  our  ability  in 
Avord  and  deed,  give  alms,  lend,  Avarn  against  in- 
jury, aid  him  to  obtain  A\hat  is  his  due,  and  to  this 
end  labor  diligently  and  take  care  of  our  means, 
that  in  case  of  necessity  Ave  may  be  able  to  help  him. 

1 John  3,  17.  But  aWioso  hath  this  Avorld’s  goods,  and 
seetli  his  brother  have  need,  and  shutt^i  up  his  boAvels  of 
compassion  from  him,  hoAV  dAA^elleth  the  love  of  God  in  him  ? 

Matt.  5,  42.  Give  to  him  that  asketh  thee,  and  from*  him 
that  would  borrow  of  thee,  turn  not  thou  away.  Luke  "6, 
34-35;  Ex.  23,  4-5;  Deut.  22,  3;  Eph.  4,  28;  John  6,  12. 

97.  What  is  the  'penalty  visited  upon  theft  ? 

In  the  Old  Testament  restitution  Avas  required 
cither  four-fold  or  five-fold,  and  sometimes  seven- 


64 


OF  THE  EIGHTH  COMMANDMENT. 


fold,  according  to  the  character  of  the  crime.  Prov. 
6,  31.  Comp.  1 Cor.  6,  9-10.  ^‘Thieves  shall  not 
inherit  the  kingdom  of  God.’’ 

OF  THE  EIGHTH  COMMANDMENT. 

98.  Which  is  the  eighth  commandment  f 

Thou  shall  not  hear  false  witness  against  thy 
neighbor. 

99.  What  is  meant  by  this  commandment  f 

We  should  so  fear  and  love  God  as  not  deceitfully 
to  belie ^ betray.,  slander.,  nor  raise  injurious  reports 
against  our  neighbor.,  hit  apologize  for  him.,  speak 
well  of  him.,  and  put  the  most  charitable  construction 
on  all  his  actions. 

100.  W hat  is  hearing  false  ivitness  f 

It  is  either  secretly  or  publicly  suspecting,  say- 
ing or  testifying  that  which  injures  another’s  good 
name. 

Zech.  8,  17.  Let  none  of  you  imagine  evil  in  your  hearts 
against  his  neighbor.  Matt.  9,  4 ; 15,  19  ; Eccl.  7,  30. 

101.  What  then  is  forbidden  in  this  commandment  f 

Deceitfully  belying,  betraying,  slandering,  or 

raising  injurious  reports  against  our  neighbor,  or 
condemning  him  without  cause  or  without  giving 
him  a hearing. 

Eph.  4,  25.  Wh^efore  putting  away  lying,  speak  every 
man  truth  with  hilnieighbor : for  we  are  members  one  of 
another.  Is.  5,  20 ; Prov.  10,  19. 

Proy.  11,  13.  A tale-bearer  revealeth  secrets,  but  he  that 
is  of  a faithful  spirit  concealeth  the  matter.  20,  19. 

Jam.  4, 11.  Speak  not  evil  one  of  another,  brethren. 

Ps.  50,  16.  19-22.  Unto  the  wicked  God  saith.  Thou 
givest  thy  mouth  to  evil,  and  thy  tongue  frameth  deceit. 
Thou  sittest  and  speakest  against  thy  brother;  thou  slander- 
est  thine  own  mother’s  son.  These  things  hast  thou  done, 


OF  THE  EIGHTH  CK)MMANr)MENT. 


65 


and  I kept  silence;  thou  thoughtest  that  I was  altogether 
such  a one  as  thyself;  but  1 will  reprove  thee,  and  set  them 
in  order  before  thine  eyes.  Now  consider  this,  ye  that  forget 
God,  lest  I tear  you  in  pieces,  and  there  be  none  to  deliver. 

Luke  6,  37.  Judge  not,  and  ye  shall  not  be  judged  ; con- 
demn  not,  and  ye  shall  not  be  condemned.  Comp.  41-42. 

102.  Ilovj  is  this  done  before  the  court  f 

When  the  judge  gives  an  unjust  decision,  or  the 
accuser  brings  false  charges  against  an  innocent 
neighbor,  or  the  accused  denies  what  he  knows  to 
be  true,  or  the  witness  bears  false  testimony,  or 
the  attorney  delays  or  hinders  a good  cause  and 
makes  an  evil  one  appear  right. 

2 Chron.  f9,  G.  Take  heed  what  ye  do:  for  ye  judge  not 
for  man,  but  for  the  Lord,  wlio  is  with  you  in  the  judgment. 

Prov.  17,  15.  He  that  justitieth  the  wicked,  and  lie  that 
condcmneth  the  just,  even  they  both  are  abomination  to  the 
Lord.  Dent.  1,  17;  Ex.  23,  8. 

Luke  23,  2.  1 Cor.  6,  7-8.  (Comp.  1-6.)  Rom.  12,  18. 

(Of  the  right  to  call  upon  the  government  for  help,  comp. 
Acts  23,  12-17;  25,  11.) 

Jos.  7,  19. 

Prov.  19,  5.  A false  witness  shall  not  be  unpunished; 
and  he  that  speaketh  lies  shall  not  escape.  Matt.  26,  59-61 ; 
Acts  6,  13-11:  1 Kin.  21,  13. 

Ex.  23,  1 ; Acts  24,  1-8. 

103.  Blit  ivhoi  is  enjoined  in  it  ? 

That  we  should  apologize  for  pur  neighbor  when 
he  is  belied  and  slandered,  think  and  speak  well  of 
him,  put  the  most  charitable  construction  on  his 
actions,  and  in  all  things  seek  con^antly  to  speak 
the  truth. 

Prov.  31,  8-9.  02:)en  thy  mouth  for  the  dumb  in  the  cause 
of  ail  such  as  are  ajypointed  to  destruction.  Open  thy 
mouth,  judge  righteously,  and  plead  the  cause  of  the  2)oor 
and  needy.  Comp.  1 Sam.  19,  4;  22,  13-14. 

1 Cor.  13,  7.  Charity  believeth  all  things,  hojjeth  all 
things,  endureth  all  things. 

1 Pet.  4,  8.  Charity  shall  cover  the  multitude  of  sins. 

5 


m 


OF  Til K NINTH  COMMANDMENT. 


Matt.  5,  37.  Let  your  communication  be,  Yea,  yea;  nay, 
nay  * tor  whatsoever  is  more  than  these,  cometh  of  evil. 
Jam.  5,  12;  2 Cor.  1,  17;  1 Pet.  2,  21-22. 

Prov.  2,  7.  God  is  a buckler  to  them  that  walk  uprightly. 

Matt.  18,  15-18.  If  thy  brother  shall  trespass  against 
time,  go  and  tell  him  his  fault  between  thee  and  him  alone : 
if  lie  shall  hear  thee,  thou  hast  gained  thy  brother.  But  if 
lie  will  not  hear  thee,  then  take  with  thee  one  or  two  more, 
that  in  the  mouth  of  two  or  three  witnesses  every  word  may 
be  established.  And  if  he  shall  neglect  to  hear  them,  tell  it 
unto  the  church  : but  if  he  neglect  to  hear  the  church,  let 
him  be  unto  thee  as  a heathen  man  and  a publican.  Lev. 
19,  17;  Prov.  28,  23;  Ps.  141,  5. 

104.  What  in  the  promise  of  this  commandment  f 

^‘Ile  that  walketli  uprightly,  and  worketh  right- 
eousness, and  speaketli  the  truth  in  his  heart ; he 
that  backbiteth  not  with  his  tongue,  nor  doeth 
evil  to  his  neighbor,  nor  taketh  up  a reproach 
against  his  neighbor,  he  shall  abide. Ps.  15. 

105.  What  is  the  penalty  of  disobeying  itf 

“Lying  lips  are  abomination  to  the  Lord.”  Prov. 
12,  22.  “Thou  shalt  destroy  them  that  speak  leas- 
ing: tlie  Lord  will  abhor  the  bloody  and  deceitful 
man.”  Ps.  5,  b.  Matt.  12,  36. 

OF  THE  xVlNTlI  COMMANDMENT. 

106.  W Inch  is  the  ninth  commandmient  f 

Thou  shalt  not  covet  thy  neighbor’^ s house, 

107.  What  is  meant  by  this  commandment  f 

We  should  sc^eai'  and  love  God  as  not  to  desire 
by  craftiness  to^gain  giossession  of  our  neighbor's 
heritance  or  honse^  or  to  obtain  it  under  the  pretext  of 
a legal  rights  but  be  ready  to  assist  and  serve  him  in 
the  preservation  of  his  oivn, 

108.  What  is  meant  by  the  neighbors  house? 

Not  only  the  buildings  and  dwelling  of  our 


OF  THE  NINTH  COMMANDMENT.  $7 

neighbor,  but  all  the  property  which  he  possesses. 
Is.  38,  1. 

109.  W hat  is  coveting  his  house  f 

It  is  with  a wicked  emotion  of  the  heart  and  an 
unlawful  inclination  to  desire  that  which  belongs 
to  another. 

James  1,  14-15 ; Prov.  21,  10. 

110.  What  is  accordingly  forbidden  in  this  commandment  f 

Desiring  by  craftiness  to  gain  possession  of  our 

neighbor’s  inheritance  or  house,  or  what  belongs 
to  it,  or  obtaining  it  unlawfully  undej*  the  pretext 
of  a legal  right. 

Is.  5,  8.  Woe  unto  them  that  join  house  to  house,  that 
lay  field  to  field,  till  there  be  no  place,  that  they  may  be 
placed  alone  in  the  midst  of  the  earth.  Micah  2,  1-2. 

Matt.  23, 14.  Woe  unto  you,  scribes  and  Pharisees,  hypo- 
crites ! for  ye  devour  widows’  houses,  and  for  a pretense 
make  long  prayer : therefore  ye  shall  receive  the  greater 
damnation. 

1 Tim.  6,  6-10.  But  godliness  with  contentment  is  great 
gain.  For  we  brought  nothing  into  the  world,  and  it  is  cer- 
tain we  can  carry  nothing  out ; and  having  food  and  rai- 
ment let  us  be  therewith  content.  But  they  that  will  be 
rich  fall  into  temptation  and  a snare,  and  into  many  foolish 
and  hurtful  lusts,  which  drown  men  in  destruction  and  per- 
dition ; for  the  love  of  money  is  the  root  of  all  evil,  which 
while  some  coveted  after,  they  have  erred  from  the  faith, 
and  pierced  themselves  through  with  many  sorrows.  Eeci. 
5,  9 ; Prov.  20,  21 ; 23,  4 ; 28,  20. 

% 

111.  But  what  is  enjoined  in  it  f 

That  we  should,  as  far  as  we  are  able,  assist  and 
serve  our  neighbor  in  preserving  his  goods  and 
property  uninjured. 

Gal.  5,  13.  By  love  serve  one  another. 

Phil.  2,  4.  Look  not  every  man  on  his  own  things,  but 
every  man  also  on  the  things  of  others. 


68 


OF  THE  TENTH  C03[M  ANHMENT. 


OF  THE  TENTH  COMMANDMENT. 

112.  Which  is  the  tenth  commandment? 

Thou  shalt  not  covet  thy  neighbor'^ s wife^  nor  his 
man-servant^  nor  his  yyiaid-servant^  nor  his^  ox,  nor 
his  ass,  nor  any  thing  that  is  thy  neighbor's, 

113.  . What  is  meant  hy  this  commandment? 

We  should  so  fear  and  love  God  as  not  to  alienaie 
our  neighhor'^s  tvife  from  him,  eyitice  atvay  his  serv- 
ants,, nor  let  loose  his  cattle,  hut  use  our  endeavors 
that  they  may  remain  and  discharge  their  duty  to  him, 

m 

114.  What  is  forbidden  in  this  commandment  f 

Alienating  our  neighbor’s  wife  from  him,  en- 
ticing away  his  servants,  or  letting  loose  his  cattle. 

115.  Does  this  mean  that  the  coveting  of  anothets  wife,  serixmts 
and  cattle  only,  and  not  the  coveting  of  other  thiifgs  is  forbidden  f 

No  ; but  these  are  mentioned  because  men  gen- 
erally long  after  these  with  stronger  desires  and 
greater  craftiness  than  after  other  things ; while 
everything  else  is  included  in  the  words,  “nor 
anything  that  is  thy  neighbor’s.”  Ex.  20,  17. 

Eom.  13,  9.  Thou  shalt  hot  covet.  Eom.  7,  7 ; 1 Kin.  21. 

116.  What  is  enjoined  upon  m in  this  commandment? 

That  we  should  admonish  and  urge  our  neigh- 
bor’s wife  and  servants  to  remain  and  discharge 
their  duty  to  h^. 

Gen.  16,  9.  Ph^mon  11. 

117.  What  is  here  commanded  in  gennxdf 

That  we  should  be  entirely  holy,  righteous  and 
without  inclination  to  evil,  as  we  v^ere  wdien  orig- 
inally created  in  the  image  of  God.  - 

I/ev.  19,  2.  Ye  shall  be  holv : for  I the  Lord  your  God 
am  holy. 


OF  THE  CONCLUSION  OF  THE  HOLY  TEN  COMMANDMENTS.  69 

Matt.  5,  8.  Blessed  are  the  pure  in  heart ; for  they  shall 
see  God. 

118.  W hat  is  the  warning  pertaining  to  this  and  the  preceding 
commandment  f 

^‘Then,  wheti  lust  hath  conceived,  it  bringeth 
forth  sin;  and  sin,  when  it  is  finished,  bringeth 
forth  death.’’  James  1,  15. 

119.  W hat  does  God  declare  concerning  all  these  commandments  f 

He  saitli:  J,  the  Lord  thy  God,  am  a jealous  God, 
visiting  the  iniquity  of  the  fathei^s  upon  the  children 
to  the  third  and  fourth  generation  of  them  that  hate 
me,  and  shotving  mercy  unto  thousands  of  them  that 
love  me  and  keep  my  commmidmenis.  Ex.  20,  5-6. 
Dent.  5,  9-10. 

120.  W hat  is  meant  hy  this  declaration  ? 

God  threatens  to  punish  all  ivlio  transgress  these 
commayidments ; ive  should  therefore  dread  his  dis- 
pleasure, and  not  act  contrary  to  these  commandments. 
But  He  also  promises  grace  and  every  blessing  to  all 
who  keep  them ; we  shoidd  therefore  love  and  trust  in 
Him,  and  cheerfully  do  ivhat  He  has  commanded  us, 

121.  Why  did  Dr.  Luther  introduce  these  ivcrds  at  the  close 
of  the  Ten  Commandments,  whilst  in  the  Bible  they  are  attached  to 
the  first  commandment  f 

1.  Because  they  contain  the  general  reason  why 
all  the  divine  commandments  must  be  obeyed, 
namely,  because  the  Lawgiver  is  the  Lord  our 
God ; (See  Lev.  26,  2)  ; 

2.  Because  they  contain  the  general  threat 
directed  against  not  only  the  transgressors  of  the 
first,  but  of  all  the  other  commandments ; 

3.  Because  they  contain  the  general  promise  to 


70 


OF  THE  FUEFILLMENT  OF  THE  LAW. 


all  who  obey  His  precepts  in  all  the  command- 
ments, not  only  in  the  first. 

* 122.  Had  Luther  the  authority  to  do  this? 

Why  not?  For 

1.  Moses,  in  the  repetition  of  the  Ten  Command- 
ments, Dent.  5,  21,  does  not  rehearse  the  ninth 
and  tenth  commandments  in  the  same  order  and 
in  the  same  words  as  in  Ex.  20,  27 ; 

2.  Neither  Christ  nor  Paul  proceed  with  scru- 
pulous exactness  in  the  enumeration  of  the  - com- 
mandments; for  our  Lord  in  Matt.  19, 18-19  places 
the  eighth  before  the  fourth,  and  the  apostle  in 
Rom.  13,  9 places  the  sixth  before  the  fifth.  Not 
so  much  the  order  of  the  commandments,  as  their 
fulfillment  is  to  be  accurately  observed. 

123.  Hoes  God 'punish  the  children  foi'  the  sins  of  their  fathers? 

Strictly  speaking  the  punishment  is  visited  only 

upon  him  who  has  sinned ; but  when  the  children 
walk  in  the  footsteps  of  their  wicked  parents,  they 
receive  at  the  same  time  the  punishment  of  their 
own  wickedness  and  that  of  their  parents. 

Ez.  18,  20.  The  soul  that  sinneth,  it  shall  die.  The  son 
shall  not  bear  the  iniquity  of  the  father,  neither  shall  the 
father  bear  the  iniquity  of  the  son  ; the  righteousness  of  the 
righteous  shall  be  upon  him,  and  the  wickedness  of  the 
wicked  shall  be  upon  him.  Comp.  1-4 ; Gen.  9,  25,  comp. 
18.  Matt.  27,  25. 

OF  THE  FULFILLMENT  OF  THE  LAW. 

124.  Gan  we  perfectly  fulfill  the  law  or  the  commandments  of  God? 

No;  for  we  are  wicked  by  nature  and  are  born 

sinners. 

Gen.  8,  21.  The  imagination  of  man’s  heart  is  evil  from 
his  youth.  Acts  15,  10 ; Kom.  8,  7. 

Ps.  143,  2.  Enter  not  into  judgment  with  thy  servant,  for 
in  thy  sight  shall  no  man  living  be  justified. 


OF  I'HE  FULFILLMENT  OF  THE  LAW. 


71 


Is.  64,  6.  We  are  all  as  an  unclean  thing,  and  all  our 
righteousnesses  are  as  filthy  rags.  Ps.  L4,  2-3;  GaL  3,  22; 
Kom.  3,  9-10. 

, 125.  Blit  hoiv  are  they  thm  fulfilled  ? 

That  there  might  be  help  for  us,  God  the  Father 
gave  us  His  only  begotten  Son  Jesus  Christ,  who 
knew  no  sin  and  who  perfectly  fulfilled  all  the 
commandments  of  God ; therefore  if  we  believe  in 
Jesus  Christ,  God  accepts  us  through  pure  grace 
for  Christ’s  sake,  just  as  if  we  hjid  fulfilled  all  His 
commandments  ourselves. 

Heb.  7,  26.  For  such  an  High  Priest  became  us,  who  is 
holy,  harmless,  undefiled,  separate  from  sinners,  and  made 
higher  than  the  heavens. 

Matt.  3,  15.  It  hecometh  us  to  fulfill  all  righteousness. 

Rom.  8,  3-4.  For  what  the  law  could  not  do,  in  that  it 
was  weak  through  the  flesh,  God  sending  His  own  Son  in  the 
likeness  of  sinful  flesh,  and  for  sin,  condemned  sin  in  the 
flesh ; that  the  righteousness  of  the  law  might  be  fulfilled  in 
us,  who  walk  not  after  the  flesh,  but  after  the  Spirit. 

Rom.  10,  4.  For  Christ  is  the  end  of  the  law  for  right- 
eousness to  every  one  that  believeth. 

126.  Can  therefoi'e  not  even  the  regenerate  fulfill  the  law  of  God? 

No ; for 

1.  There  is  not  a just  man  upon  earth,  that 
doeth  good,  and  sinneth  not ; 

2.  The  law  is  spiritual,  but  the  regenerate  are 
carnal,  as  the  Scriptures  declare,  Rom  7,  14 ; 

3.  Even  the  regenerate  must  confess  with  St. 
Paul  that  they  are  imperfect,  and  that  in  their 
flesh  dwelleth  no  good  thing,  and  with  St.  John: 
^Tf  we  say  that  we  have  no  sin,  we  deceive  our- 
selves, and  the  truth  is  not  in  us.”  1 John  1,  8. 

Eccl.  7,  20.  There  is  not  a just  man  upon  earth,  tliat  do- 
eth good  and  sinneth  not. 

Job  14,  4.  Who  can  bring  a clean  thing  out  of  an  un- 
clean ? not  one. 


72 


OF  THE  USE  OF  THE  LAW.  OF  SIN. 


Prov.  20,  9.  Who  can  say,  I have  made  my  heart  clean, 
I am  pure  from  my  sin  ? 

Pom.  7,  14.  We  know  that  the  law  is  spiritual;  but  we 
are  carnal,  sold  under  sin. 

Phil.  3,  12.  Not  as  though  I had  already  attained,  either* 
were  already  perfect : but  I follow  after,  if  that  I may  appre- 
liend  that  for  which  also  I am  ap])rehended  of  Christ  Jesus. 

1 Thess.  4,  1. 

James  2,  10.  Whosoever  shall  keep  the  whole  law,  and 
yet  offend  in  one  point,  he  is  guilty  of  all. 

James  4,  17.  To  him  that  knoweth  to  do  good,, and  doeth 
it  not,  to  him  it  is  sin. 

1 Qor.  4,  4.  I know  nothing  by  myself;  yet  am  I not 
he  reby  j ustified . 

OF  THE  USE  OF  THE  LAW. 

127.  Bid  if  no  one  can  fidfdl  the  holy  Ten  Commandments^for 
wh(d  purpose  are  they  given  f 

They  are  given  to  us 

1.  That  by  them  we  may  be  led  to  a knowledge 
of  our  sin  before  God ; 

2.  That  we  may  learn  from  them  what  works 
are  pleasing  to  God  and  must  be  performed  by  us 
in  order  to  live  honorably ; 

3.  That  the  unregenerate  may  be  kept  under 
external  discipline  and  thus  restrained  from  out- 
ward gross  sins. 

Pom.  3,  20.  By  the  law  is  the  knowledge  of  sin.  7,  7. 

Gal.  3,  24‘.  The  law  v/as  our  school-master  to  bring  us 
unto  Christ,  that  we  might  be  justified  by  faith.  (Mirror.) 

Ps.  119,  9.  Wherewithal  shall  a young  man  cleanse  his 
way?  By  taking  lieed  thereto  according  to  Thy  word. 

Ps.  119,  105.  Thy  word  is  a lamp  unto  my  feed,  and  a 
light  unto  my  path.  Jos.  1,  8.  (Pule.) 

1 Tim.  1,  9-10.  (Curb.) 

OF  SIN. 

128.  As  we  are  to  obtain  a knowledge  of  sin  from  the  Ten  Com- 
mandments, tell  me : what  is  sin  f 

Sin  is  a departure  from  the  rule  of  the  divine  Itxw^ 


OF  SIN. 


73 


hy  which  God  is  grievously  offended  and  7noved  to 
inflict  severe  punishment, 

1 John  3,  4.  Sin  is  the  transgression  of  the  law. 

Ps.  5, 4.  Thou  art  not  a God  that  has  pleasure  in  wicked- 
ness ; neither  shall  evil  dwell  with  thee. 

Prov.  14, 34.  Sin  is  a reproach  to  any  people.  Ps.  7, 12-14. 

129.  What  is  the  cause  of  sin? 

The  principal  cause  is  the  devil,  who  of  his  own 
accord  first  turned  away  from  God,  and  sinned 
from  the  beginning; 

The  second  cause  is  the  perverted  will  of  man, 
who  voluntarily  permits  himself  to  be  blinded  by 
the  deviTs  deceit  and  craftiness,  and  obeys  the 
Avicked  lusts  of  the  flesh. 

1 John  3,  8.  He  that  committeth  sin,  is  of  the  devil ; for 
the  devil  sinneth  from  the  beginning.  John  8, 44 ; Gen.  3, 1-7. 

Kom.  5,  12.  Wherefore,  as  by  one  man  sin  entered  into, 
the  world,  and  death  by  sin  ; and  so  death  passed  upon  all 
men,  for  that  all  have  sinned.  2 Cor.  4,  4;  James  1, 13-14; 
Ps.  5,  5 ; 92,  16. 

130,  How  many  kinds  of  sin  are  there  ? 

Tavo  : original  sin  and  actual  sin. 

131-.  What  is  original  sin? 

It  is  that  most  deep  depravity  of  our  whole 
human  nature,  in  virtue  of  Avhich  this  is  robbed  of 
its  original  righteousness  and  perfection,  and  is 
inclined  to  all  evil ; Avhich  depravity  all  men  in- 
herit by  natural  birth  from  Adam,  and  by  it  all 
r Avho  are  not  born  again  through  the  Holy  Spirit 
unto  eternal  life  are  subjected  to  God’s  temporal 
and  eternal  punishment. 

132.  Prove  both  that  original  sin  exists  and  that  it  is  p'opa- 
ga.ted  to  all. 

This  is  evident  from  the  following  unquestion- 
able testimonies  of  Scripture : 


74 


OF  REPENTANCE. 


1.  Of  man’s  natural  depravity  in  general : 

John  3,  5-6.  Jesus  answered,  Verily,  verily,  I say  unto 

thee.  Except  a man  be  born  of  water,  and  of  the  Spirit,  he 
cannot  enter  into  the  kingdom  of  God.  That  which  is  fern 
of  the  flesh,  is  flesh  ; and  that  which  h born  of  the  Spirit,  is 
spirit. 

Kom.  3,  23.  There  is  no  difference : for  all  have  sinned, 
and  come  short  of  the  glory  of  God. 

Rom.  7,  18.  I know  that  in  me  (that  is,  in  my  flesh) 
dwelleth  no  good  thing. 

Eph.  2,  1.  Ye  were  dead  in  trespasses  and  sins.  Luke 
11,  13;  Gen.  6,  5;  8,  21;  Job.  14,  4. 

2.  In  the  Intellect : 

1 Cor.  2,  14;  Eph.  5,  8;  2 Cor.  3,  5;  Eph.  4,  18, 

3..  In  the  Will : 

Phil.  2,  13 ; Rom.  8,  7. 

4.  Propagation: 

Ps.  51,  5.  Behold,  I was  shapen  in  iniquity ; and  in  sin 
„did  my  mother  conceive  me.  Rom.  5,  12.  (Quest.  129.) 

5.  Damnableness : 

Eph.  2,  3.  We  were  by  nature  the  children  of  wrath, 
even  as  others. 

133.  What  is  actual  sin? 

Actual-  sin  is  every  deed,  word,  thought,  or 
desire  against  the  law  of  God,  by  which  any  evil 
is  committed  or  any  good  is  omitted. 

Matt.  15,  19;  12,  36;  1 Cor.  4,  5;  James  4,  17. 

Of  conscious  and  unconscious  sins,  sins  of  weak- 
ness and  of  malice,  prevailing  and  crying  sins,  and 
the  sin  against  the  Holy  Ghost : 

Num.  15,  27-31 ; Luke  12,  47-48;  Ps.  19,  13;  Rom.  6,  12- 
14;  John  8,  34;  James  5,  4;  Matt.  12,  31;  1 John  5,  16; 
Pleb.  6,  4-8.  " 

OF  REPENTANCE. 

134.  How  is  forgiveness  of  sins  obtained  f 

By  sincere  repentance  and  true  conversion  to  God. 

Acts  3,  19 ; 2,  37-38. 


OF  REPENTANCE. 


75 


135.  What  is  repentance  f 

Repentance  is  the  conversion  to  God,  hy  faith  in 
Christ  Jesus,  of  a poor  sinner  who  has  a knowledge 
of  his  sins  by  the  law  and  experiences  sorrow  for  them- 

Liike  18,  13.  The  publican,  standing  afar  off,  would  not 
lift  up  so  much  as  his  eyes  unto  heaven,  but  smote  upon  his 
breast,  saying,  God  be  merciful  to  me  a sinner.  15,  11-32. 

136.  How  many  parts  belong  to  repentance? 

Two:  Contrition  and faith- 

Ps.  51,  17.  The  sacrifices  of  God ‘are  a^broken  spirit:  a 
broken  and  a contrite  heart,  O God,  thou  wilt  not  despise. 

Acts  16,  30-31.  The  keeper  of  the  prison  said : Sirs,  what 
must  I do  to  be  saved  ? And  they  said.  Believe  on  the  Lord 
Jesus  Christ,  and  thou  shalt  be  saved,  and  thy  house. 
John  8,  24. 

137.  But  how  can  faith  be  apart  of  repentance,  when  in  the 
New  Testament  faith  ofiid  repentance  are  often  placed  side  by  side  ? 

When  in  the  New  Testament  faith  and  repent- 
ance are  joined  together,  repentance  is  taken  in 
the  sense  of  contrition.  ^ 

Mark  1,  15 ; Acts  20,  21 ; Matt.  21,  32. 

138.  IF  hat  is  contrition  ? 

Contrition  is  the  true  and  sincere  sorrow  of  a heart 
which,  on  account  of  its  sins,  as  disclosed  hy  the  divine 
law,  is  terrified  and  distressed  in  view  of  the  wrath 
of  God  and  His  righteous  punishments. 

Jer.  3,  12-13.  Beturn,  thou  backsliding  Israel,  saith  the 
Lord,  and  I will  not  cause  mine  anger  to  fall  upon  you  : for 
I am  merciful,  saith  the  Lord,  and  I will  not  keep  anger  for 
ever.  Only  acknowledge  thine  iniquity,  that  thou  hast 
transgressed  against  the  Lord  thy  God. 

Is.  38, 15.  1 shall  go  softly  all  my  years  in  the  bitterness 

of  my  soul.  Ps.  "SS. 

139.  What  is  faith? 

Faith  is  that  act  of  the  soul  hy  which,  having 
known  the  truth  of  GoTs  Word,  it  confidently,  hy 


76 


OF  GOOD  WORKS. 


the  power  of  the  Holy  Qhost^  lays  hold  of  the  grace 
and  mercy  of  God  set  forth  in  the  Gospel  promise^ 
for  the  purpose  of  obtaining  eternal  life. 

1 Thess.  2,  13.  (Qu.  53.)^ 

Mark  1(3,  15-16.  Go  ye  into  all  tlie  world,  and  preach 
the  gospel  to  every  creature.  He  that  believeth  and  is  bap- 
tized, shall  be  saved ; but  he  that  believeth  not,  shall  be 
damned. 

John  3,  16.  God  so  loved  the  world,  that  He  gave  Plis 
only  begotten  Son,  that  whosoever  believeth  in  Him  should 
not  perish,  but  have  everlasting  life.  4,  50. 

2 Tim.  1, 12.  I know  whom  I have  believed,  and  am  per- 
suaded that  He  is  able  to  keep  that  which  1 have  committed 
unto  Him  against  that  day. 

1 Cor.  12,  3.  No  man  can  say  that  Jesus  is  the  Lord,  but 
by  the  Holy  Ghost. 

Col.  2,  12.  Ye  are  risen  with  Him  througli  the  faith  of 
the  operation  of  God.  Matt.  16,  17;  John  6,  44.  65;  Heb. 
12,  2. 

* That  the  Holy  Ghost  works  faith  through  the  word  of 
the  Gospel  and  through  the  holy  sacraments : Korn.  10, 17 ; 
1 Cor.  12,  13. 

(Comp.  Qu.  185.) 

140.  Is  not  new  obedience  also  a part  of  repentance  f 

Properly  speaking  it  is  not  a part  but  an  effect 
of  repentance,  because  it  is  expressly  called  a 
‘‘fruit  meet  for  repentance,’’  Matt.  3,  8 ; Luke  3, 
^ 8;  Acts  26,  20,  and  therefore  it  follows  conversion. 

Kom.  4,  5.  To  him  that  worketh  not,  but  believeth  on 
Him  that  justifieth  the  ungodly,  his  faith  is  counted  for 
righteousness.  John  6,  35  ; Is.  55,  1-3. 

OF  GOOD  WOEKS. 

141.  By  what fridis  must  therefore  a true  repentance  be  shown? 

By  good  works. 

Tit.  2,  14 ; IIos.  7,  16 ; Is.  58,  5-7. 

142.  What  are  good  luorks? 

Good  ivorks  are  actions  of  the  regenerate^  per- 
formed by  the  power  of  the  Holy  Spirif  pjwceeding 


OF  GOOD  W0KK3. 


77 


from  true  faiths  conforming  to  God^s  commandments^ 
and  designed  solely  to  glorify  God  and  manifest  due 
gratitude. 

Matt.  7,  17-18;  Gal.  5,  22. 

Eom.  14,  23.  Whatever  is  not  of  faith  is  sin. 

Matt.  15,  9.  In  vain  do  they  worship  me,  teaching  for 
doctrines  th6  commandments  of  men. 

John  15,  5.  I am  the  vine,  ye  are  the  branches : He  that 
abideth  in  me,  and  I in  him,  the  same  bringeth  forth  much 
fruit : for  without  me  ye  can  do  nothing. 

1 Cor.  10,  31.  Whether  therefore  ye  eat  or  drink,  or 
whatsoever  ye  do,  do  all  to  the  glory  of  God. 

Col.  3,  17.  Whatsoever  ye  do  in  word  or  deed,  do  all  in 
the  name  of  the  Cord  Jesus,  giving  thanks  to  God  and  the 
Father  by  Him. 

143.  Can  the  regenerate  perform  perfectly  good  ivorks,  without 
any  fault  or  blemish  f * 

No ; for  as  the  renewal  in  this  life  is  but  com- 
menced and  imperfect,  the  godd  works  which  the 
regenerate  perform  by  the  power  of  the  Holy 
Spirit  are  but  imperfectly  good,  being  tainted  by 
the  infirmities  of  the  flesh. 

Korn.  7,  21.  24;  Heb.  12,1;  1 Cor.  4,  4;  Gal.  5,  17. 

144.  Why  are  these  imperfect  works  of  the  regenerate  pleasing 
to  God? 

1.  Because  the  persons  reconciled  by  faith  are 
pleasing  to  Him ; 

2.  Because  their  imperfections  are  covered  with 
the  robe  of  the  complete  perfection  of  Christ,  their 
Mediator. 

Bom.  8,  33.*  Who  shall  lay  anything  to  the  charge  of 
God’s  elect  ? Ft  is  God  that  justifieth.  Eom.  8, 1 ; 1 Pet.  2, 5. 

145.  Why  must  ive  do  good  works? 

Not  that  we  may  by  them  atone  for  our  sins  and 
merit  eternal  life;  for  Christ  alone  has  made 
atonement  and  merited  for  us  life  everlasting;  but 


78 


OF  OOOD  WORKS. 


that  we  may  by  them  manifest  our  faith  and  give 
God  thanks  for  the  benefits  received. 

Kom.  10,  2-4. 

146.  Do  you  therefore  regard  good  works  to  be  necessary? 

Certainly  they  are  necessary : 

1.  On  God’s  account,  that  we  may  dutifully 
obey  the  command  and  will  of  God ; 

Matt.  5, 16.  Let  your  light  so  shine  before  men,  that  they 
may  see  your  good  works,  and  glorify  your  Father  which  is 
in  heaven. 

Eph.  2,  10.  We  are  his  workmanship,  created  in  Christ 
Jesus  unto  good  works,  which  God  hath  before  ordained 
that  we  should  walk  in  them. 

2.  On  our  own  account,  that  we  may  by  them 
manifest  our  faith  before  men ; 

James  2,  17-18.  Faith,  if  it  hath  not  works,  is  dead,  be- 
ing alone.  Yea,  a man  may  say.  Thou  hast  faith,  and  I 
have  works : show  me^thy  faith  without  thy  works,  and  I 
will  show  thee  my  faith  by  my  works.  John  13,  35 ; 2 Pet. 
J,  10. 

3.  On  our  neighbor’s  account,  that  by  them  we 
may  assist,  support  and  edify  him. 

Tit.  3,  8;  Phil.  2,  15.  * 

147.  But  ivhy  are  they  not  necessary  to  merit  for  us  righteous- 
ness before  God  and  salvation  ? 

Because  we  are  justified  and  saved  by  grace 
alone,  through  faith  in  Christ  Jesus. 

Kom.  3,  28.  We  conclude  that  a man  is  justified  by  faith, 
without  the  deeds  of  the  law.  V.  20. 

Eph.  2,  8.  By  grace  are  ye  saved,  through  faith;  and 
that  not  of  yourselves : it  is  the  gift  of  God : not  of  works, 
lest  any  man  should  boast.  • 

148.  But  are  they  not  necessary  to  preserve  righteousness  and 
salvation  ? 

No;  for  we  are  kept  by  the  power  of  God 
through  faith  unto  salvation. 

1 Pet.  1,  5;  Phil.  1,  6. 


ARTICLES  OF  THE  HOLY  CHRISTIAN  FAITH. 


79 


PART  IL 

THE  THREE  ARTICLES  OE  THE  HOLY  CHRIS- 
TIAN FAITH. 


149.  Wlmt  forims  the  second  part  of  the  Catechism  f 

The  three  tides  of  the  holy  Christian  Faith, 
or  the  Apostles’  Creed. 

150.  W hat  is  the  Apostles^  Creed  f 

It  is  a brief  summary  of  all  the  chief  articles  of 
the  Christian  religion  and  faith,  by  which  the 
Church  distinguishes  itself  and  its  members  from 
others. 

151.  Why  is  this  called  a symbol  ar  standard? 

Because  this  confession  of  faith  is  a reliable 

mark,  by  which  Christians  are  l^nown,  and  distin- 
guished from  the  enemies  of  the  Church. 

151.  Why  is  it  called  Apostolic  ? 

1.  Either  because  it  contains  a summary  of  the 
apostolic  doctrine,  and  rests  upon  this  as  its  firm, 
immovable  foundation, 

2.  Or  because  the  Apostles  compiled  it  and 
transmitted  it  to  the  Church. 

(It  is  also  called  the  catholic,  that  is,  universal 
symbol,  because  it  is  the  one  faith  of  all  Christians 
in  the  Avhole  world.) 

153.  Whence  loas  this  doctrine  of  the  Apostles^  Creed  taken? 

From  the^ospel. 

154.  What  is  the  Gofpel? 

The  Gospel  is  the  divine  doctrine  of  the  gracious 
forgiveness  of  sins  through  faith  in  Jesus  Christ  unto 
eternal  life. 


80 


ARTICLES  OF  THE  HOI.Y  CHRISTIAN  FAITH. 


Rom.  1,  16.  I am  not  ashamed  of  the  gospel  of-Christ: 
for  it  is  the  power  of  God  unto  salvation  to  every  one  that 
believeth.  1 Tim.  1,  15. 

*155.  What  is  the  dijfereiice  between  the  Law  and  the  GospelJ 

It  is  manifold : 

1.  The  Law  was  implanted  in  all  men  at  the 
creation,  and  is  therefore  known  to  all  by  nature; 
the  Gospel  is  a mystery  which  was  kept  secret 
since  the  world  began.  Eom.  2,  14-15  ; 16,  25. 

2.  The  Law  precedes,  the  Gospel  follows,  in  its 
nature,  proclamation,  and  office.  Gal.  3,  24. 

3.  ‘^The  Law  was  given  by  Moses,  but  grace 
and  truth  came  by  Jesus  Christ.”  John  1,  17. 

4.  The  Law  contains  commandments,  telling  us 
what  we  should  be,  what  we  should  do,  and  what 
we  should  leave  undone ; the  Gospel  contains  the 
announcement  of  the  forgiveness  of  sins,  the  grace 
of  God,  and  tli^  benefits  of  Christ.  Eph.  2, 14-18. 

5.  The  essence  of  the  Law  consists  in  enjoining 
and  commanding,  Avhich  requires  acts,  and  the  per- 
formance of  works;  the  essence  of  the  Gospel  con- 
sists in  promising,  offering,  and  bestowing,  which 
requires  assent,  faith  and  acceptance.  Gal.  3, 12 ; 
2 Cor.  5,  19-20. 

6.  The  promises  of  the  Law  are  conditional,  be- 
ing made  only^on  the  condition  that  it  be  perfectly 
fulfilled ; the  promises  of  the  Gospel  are  gracious 
promises,  which  are  given  to  faith.  Luke  10,  28 ; 
Eom.  3,  24. 

7.  The  Law  "teaches  good  works,  but  gives  no 
power  to  perform  them ; the  Gospels  an  office  of 
the  Holy  Ghost,  by  whom  the  law  is  written  in  our 
hearts  and  fulfilled.  Gal.  3,  21 ; Jer.  3*1,  33.  The 
Law  reveals  the  disease  of  sin,  accuses,  terrifies, 
proclaims  the  wrath  of  God,  and  condemns  those 
who  do  not  perfectly  obey  it,  but  does  not  avert 


ARTlCLi:S  OF  THE  HOLY  CHia^Tl AN  FAITH,  81 

the  divine  wrath ; the  Gospel  covers  sin,  heals  the 
disease,  comforts  the  terror-stricken,  and  promises 
grace  and  eternal  life  to  those  that  believe.  Korn. 
4,  15 ; 2 Cor,  3,  6. 

8.  The  Law  must  be  preached  to  the'Secure,  to 
the  unjust,  to  the  ungodly,  vicious,  and  unholy ; 
the  Gospel  must  be  brought  to  the  alarmed  con- 
sciences that  thirst  for  the  grace  of  God.  1 Tim. 
1,  9;  Matt.  11,  28. 

* 156,  Are  Law  and  Gospel  both  found  in  the  Old  as  well  as 
in  the  New  Ikstamenl  f 

Yes.;  as  the  promises  of  grace  which  are  con- 
tained in  the  Old  Testamen  t,  belong  to  the  Gospel, 
so  the  legal  requirements  which  are  found  in  4he 
New  Testament  belong  to  the  Law. 

Gen.  3,  15.  I will  put  enmity  between  thee  and  the 
woman,  and  between  thy  seed  and  her  seed ; it  shall  bruise 
thy  head,  and  thou  shalt  bruise  his  heel,  Gen.  22,  18 ; 49, 
10 ; Deut.  18,  18 ; Is,  53. 

Matt.  ehap.  5-7.  (Sermon  on  tiie  Mount.) 

157,  Which  are  the  words  of  the  Apostles^  Creed? 

I believe  in  God  the  Father  Almighty^  Maker  of 
heaven  and  earth:  and  in  Jesus  Christy  His  only 
SoUj  our  Lord;  icho  was  conceived  by  the  Holy 
Ghost^  born  of  the  Virgin  Mary ; suffered  under 
Pontius  Pilate^  ivas  crucified^  dead^  and  buried; 
He  descejided  into  hell ; the  third  day  He  rose  again 
from  the  dead ; He  ascended  into  heaven^  and  sitteth 
at  the  right  hand  of  God^  the  Father  Almighty;  from 
thence  He  shall  come  to  judge  the  quick  and  the 
dead:  I believe  in  the  Holy  Ghost;  the  Holy  Chris- 
tian Churchy  the  Commumon  of  Saints;  the  For- 


82 


OF  GOD. 


giveness  of  sms;  the  Resurrection  of  the  body;  and 
the  Life  everlastmg.  Amen, 

158.  How  many  articles  does-  the  Apostles^  Greed  ccyntainf 

It  contain  three  principal  articles  :* 

1.  Of  the  Creation  ; 

2.  Of  the  fledemption  ; 

8.  Of  Sanctification. 

159.  Wherein  does  the  use  of  these  articles  consist  f 

That  we  may  learn  from  them  to  know  our  God, 
who  and  what  He  is,  and  what  is  His  good  and 
gracious  will  toward  us. 

160.  What  is  God? 

God  is  a Spirit  who  is  eternal,  almighty,  om- 
niscient, omnipresent,  holy,  righteous,  merciful 
and  faithful. 

John  4,  24.  God  is  a Spirit,  and  they  that  worship  Him 
must  worship  Plim  in  spirit  and  in  truth.  Luke  24,  39. 

Ps.  90,  1-2.  Lord,  Thou  liast  been  our  dwelling-place  in 
all  generations.  Before  the  mountains  were  brought  forth, 
or  ever  Thou  hadst  formed  the  earth  and  tlie  world,  even 
from  everlasting  to  everlasting  Thou  art  God. 

Luke  1,  37.  With  God  nothing  shall  be  impossible.  Ps. 
115,  3 ; 2 Kin.  7. 

Ps.  139,  1-4.  Lord,  Thou  hast  searched  me  and  known 
me.  Thou  know’est  my  down-sitting  and  mine  up-rising; 
Thou  understandest  my  thought  afar  off.  Thou  compassest 
my  path,  and  my  lying  down,  and  art  acquainted  with  all 
my  ways.  For  there  is  not  a word  in  my  tongue,  but  lo,  O 
Lord,  Thou  knowest  it  altogether.  Mai.  3,  16;  Ps.  94,  7-11. 

Jer.  23,  23-24.  Am  I a God  at  hand,  saith  the  Lord,  and 
not  a God  afar  off?  Can  any  hide  himself* in  secret  places 
that  I shall  not  see  him  ? saith  the  Lord.  Do  not  I fill 
heaven  and  earth  ? saith  the  Lord.  Ps.  139,  7-10 ; 145,  18- 
19;  91,  14-16 ; 23,  4;  Is.  43,  1-2. 

Is.  6,  3.  Holy,  holy,  holy  is  the  Lord  of  hosts ; the  whole 
earth  is  full  of  His  glory.  Lev.  19,  2. 

Dan.  9,  7.  O Lord,  righteousness  belongeth  unto  thee; 
but  unto  us  confusion  of  face. 


OF  GOD, 


83 


Ex.  34,  6-7.  The  Lord,  the  Lord  God,  merciful  and  gra- 
cious, long-suffering,  and  abundant  in  goodnCvSS  and  truth; 
keeping  mercy  for  thousands,  forgiving  iniquity  and  trans- 
gression and  sin.  Luke  6,  36;  Ps.  103,  8-14;  Micha  7,  18- 
19 ; Lam.  3,  22-24.  & 31-33. 

Ps.  33,  4.  The  word  of  tlie  Lord  is  right,  and  all  His 
works  are  done  in  truth.  1 Sam.  15,  29 ; Heb.  6, 18 ; Is.  54, 10. 

161.  Of  how  many  kinds  is  the  knowledge  of  God  f 

Two  : natural  and  revealed. 

* 162.  What  is  called  natural  knowledge  f 

That  which 

1.  is  implanted  in  the  hearts  of  all  men  by  na- 
ture, and  tviiich 

2.  is  obtained  from  the  works  of  God  in' the  cre- 
ation and  in  all  nature. 

Eom.  2,  14-15.  (Qu.  9.) 

Rom.  1,  18-20.  The  wratli  of  God  is  revealed  from  heaven 
against  all  ungodliness,  and  unrighteousness  of  men,  who 
liold  the  truth  in  unrigliteousness.  Because  that  which  may 
be  known  of  God,  is  manifest  in  them ; for  God  has  showed 
it  unto  them.  For  the  invisible  things  of  Him  from  the 
creation  of  the  world  are  cleariy  .seen,  being  understood  by 
the  things  that  are  made,  even  His  eternal  power  and  God- 
head ; so  that  they  are  without  excuse.  Ps.  19,  2-7 ; Heb. 
3,  4. 

163.  Can  a person  secure  salvation  by  his  natural  knowledge? 

By  no  means;  for  our  natural  knowledge  of 
God  is  very  imperfect  and  faint,  and  is  entirely 
insufficient  to  attain  salvation. 

* 164.  Of  what  use  then  is  the  natural  knowledge  of  God? 

It  serves 

1.  To  promote  external  discipline,  1 Cor.  5,  1 ; 

2.  To  induce  men  to  seek  God,  Acts  17,  26-7. 

3.  To  render  them  without  excuse,  Rom.  1, 19-20. 

* 165.  WJwi  is  called  revealed  knowledge  of  God  ? 

That  w'hich  is  given  in  the  written  Word  of  God, 


84 


OF  THE  HOLY  TKINITY. 


in  which  God  has  revealed  both  Himself  and  His 
will. 

1 Cor.  1,  21 ; John  1,  18 ; Matt.  11,  27. 

166.  Who  is  the  true  God  in  His  essence  f 

He  is  God  the  Father^  God  the  Son,  God  the 
Holy  Ghost : three  distinct  persons  in  one  eternal, 
undivided,  and  indivisible  essence, 

167.  A?'e  there  then  three  Gods,  as  you  mention  God  the  Far- 
ther, Son,  and  Holy  Ghost  f 

By  no  means : there  is  one  God  only,  who  has 
revealed  Himself  in  three  distinct  persons,  and 
who  is  therefore  one  in  essence,  triune  in  persons. 

168.  How  do  you  prove  that  God  is  one  in  His  essence  f 

This  is  proved  by  the  following  clear  testimonies 

of  Scripture : 

^‘Hear,  0 Israel,  the  Lord  our  God  is  one  Lord.’’ 
Deut.  6,  4. 

‘Hdiere  is  none  other  God  but  one.”  1 Cor.  8, 4. 

‘‘One  God  and  Father  of  all,  who  is  above  all, 
and  through  all,  and  in  you  all.”  Eph.  4,  6. 

“There  is  one  God,  and  one  Mediator  between 
God  and  men,  the  man  Christ  Jesus.”  1 Tim.  2, 5. 

169.  Hovj  do  you  prove  that  God  is  Triune  in  persons  9 

This  is  proved : 

1.  From  the  glorious  revelation  made  of  each 
person  of  the  Holy  Trinity  in  the  baptism  of 
Christ.  (The  Father's  voice  is  heard  from  heaven : 
“This  is  my  beloved  Son ;”  the  Son  is  baptized  in 
the  Jordan ; the  Holy  Spirit  descends  in  the  form 
of  a dove  and  lights  upon  Him).  Matt.  3,  16; 
John  1,  32.  Comp.  Matt.  17,  5. 

2,  From  the  formula  of  baptism,  in  which  it  is 
commanded  that  all  nations  should  be  baptized  in 


OF  THE  HOLY  TRINITY. 


85 


the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost.  Matt.  28,  19. 

3.  From  1 John  5,  7,  where  three  persons  are 
expressly  mentioned : ^^There  are  three  that  bear 
record  in  Feaven,  the  Father,  the  Word  (the  Son), 
and  the  Holy  Ghost.’’ 

Gen.  1,  i-3.  Comp.  Ps.  33,  6.  Num.  6,  24-26;  Is.  6,  3; 
2 Cor.  13,  13;  Eph.  4,  6;  Eom.  11,  36. 

Gen.  1,  26;  3,  22;  11,  7.  Is.  6,  8.  (God  speaks  of  Him- 
self in  the  plural.) 

170.  WKo  is  God  the  Father? 

He  is  the  fa^st  person  of  the  Godhead^  who  from 
etevjiity  begat  the  Son  as  His  image^  and  created^  and 
preserves^  and  governs  all  things, 

. 171.  Who  is  God  the  Son? 

He  is  the  second  person  of  the  Godhead^  begotten 
of  the  Father  from  eternity^  who  assumed  our  hitman 
nature  and  thus  became  the  Christy  our  Redeemer 
and  Mediator, 

172.  Who  is  God.  the  Holy  Spirit? 

He  is  the  third  person  of  the  Godhead^  who  from 
eternity  proceeds  }rom  the  Father  and  the  Son^  and 
^regenerates  and  sanctifies  us  through  the  Word  and 
the  Sacraments, 

* 173.  But  how  is  the  Father  the  firsts  the  Son  the  second^  and 
the  Holy  Ghost  the  third  person  ? 

In  the  Holy  Trinity  none  of  the  persons  is  the 
first  or  the  last,  the  greater  or  the  less ; the  terms 
first,  second  and  third  are  therefore  used  in  respect 
to  the  order  and  source,  not  in  respect  to  time, 
degree  or  dignity ; for  all  persons  are  alike  eternal 
and  glorious. 

* 174.  But  as  the  Father^  Son,  and  Holy  Ghost  are  differen 
persons,  how  are  these  distinguished  from  each  other  ? 

In  two  ways,  internally  and  externally. 


86 


OF  THE  WILL  OF  GOD. 


John  5,  32.  Comj).  v.  37.  Another 14,  16.  {Another 
Comforter.) 

175.  What  do  you  call  the  internal  difference? 

That  according  to  which  the  persons  are  distin- 
guished among  themselves  by  their  personal  attri- 
butes, without  reference  to  the  creatures. 

* 176.  Which  are  those 'personal  attributes? 

The  personal  attribute  of  the  Father  is  that  He 
is  not  begotten ; that  of  the  Son  is  that  He  is  be- 
gotten of  the  Father ; that  of  the  Holy  Grhost  is 
that  He  from  eternity  proceeds  from  the  Father 
and  the  Son. 

Ps.  2,  7.  Thou  art  my  Son ; this  day  have  I begotten  thee. 
John  1,  14.  18. 

.John  15,  26.  When  the  Comforter  is  come,  whom  I will 
send  unto  you  from  the  Father,  even  the  Spirit  of  truth, 
which  proceedetli  from  the  Father,  he  shall  testify  of  me. 
Gal.  4,  6. 

177.  TFAa^  do  yop  call  the  external  difference? 

That  according  to  which  the  persons  are  distin- 
guished by  the  attributes  of  the  benefits  conferred 
upon  the  creatures,  but  especially  upon  the  Church, 
and  of  the  principal  works  performed  in  their  behalf. 

178.  Which  are  these? 

To  the  Father  is  ascribed  the  creation,  to  the 
Soil  the  redemption,  and  to  the  Holy  Ghost  sancti- 
fication and  regeneration. 

179.  What  is  the  gracious  imll  of  God? 

His  will  is  to  forgive  us  our  sins  through  grace  for 
Ch7isfs  sake-^  and  to  he  a7id  remain  a merciful  Fa- 
ther to  us, 

* 180.  Where  is  this  will  of  God  revealed  to  us  ? . 

It  is  made  known  to  us  in  His  heavenly  Word, 
and  confirmed  by  many  indubitable  testimonies : 


FIRST  ARTICRF  OF  THE  HOLY  CHRISTIAX  FAITH.  87 


Ez.  33,  11.  As  I live,  saith  tlie  Lord  God,  I have  no 
pleasure  in  the  death  of  the  wicked ; but  that  the  wicked 
turn  from  his  way  and  live. 

John  3,  16.  God  so  loved-  the  world,  that  He  gave  His 
only  begottenSon,  that  whosoever  believeth  inPIiin,  should 
not  perish,  but  have  everlasting  life. 

1 Tim.  2,  4.  God  v»^ill  have  all  men  to  be  saved,  and  to 
come  unto  the  knowledge  of  the  truth. 

2 Pet.  3,  9.  The  Lord  is  not  willing  that  any  should  per- 
ish, but  that  all  sliould  come  to  repentance.  Rom.  11,  32. 

181.  But  of  what  me  is  Ikk  knowledge  of  the  divine  essence 
and  will  f 

That  may  from  it  derive  the  true  faith,  and 
by  faith  obtain  everlasting  life.  John  17,  3. 

OF  THE  FIRST  ARTICLE  OF  THE  HOLY  CHRISTIAN 
FAITH. 

182.  Which  is  the  first  article  eoneerning  the  Creation  P 

1 believe  in  God  the  Father  Almighty^  Maher 
of  heaven  ojid  earth. 

183.  What  is  meant  by  this  article  f 

I believe  that  God  has  created  me  and  all  that 
exists : that  He  has  given  and  still  preserves  to 
me  .my  body  and,  soul  ivith  all  my  limbs  and 
senses,  my  reason  and  all  the  faculties  of  my 
mind,  together  with  my  raiment,  food,  home, 
and  family,  and  all  my  property ; that  He  daily 
provides  me  abundantly  ivith  all  the  necessaries 
of  life,  protects  me  from  all  danger,  and,  pre- 
serves me  and  guards  m,e  against  all  evil ; all 
ivhicli  He  does  out  of  pure,  palernal,  and  divine 
goodness  and  mercy,  ivithout  any  merit  or  worth- 
iness in  me  : for  all  ivhieli  I am  in  duty  bound 
to  thank,  praise,  serve  and  obey  Him.  This  is 
most  certainly  true. 


OF  GOD  THE  FATHER, 


184.  Why  do  toe  sety  I helieve,  and  not  we  believe  f 

Because  each  one  must  believe  for  himself,  if  he 
would  be  saved. 

Hab.  2,  4.  The  just  shall  live  by  his  faith.  Gal.  2,  20. 

185.  What  is  meant  in  this  article  by  fa  ith  f 

Faith  means 

1.  Not  only  to  have  a Imotvledge  of,  and 

2.  Not  only  to  give  assent  to  that  wdiich  is  pre- 
sented in  the  articles  of  faith  and  in  the  Gospel, 

3.  But  also  with  undoubting  confidence  of  the 
heart  to  approve  it  and  find  peace  in  it. 

Rom.  10,  14.  How  shall  they  believe  in  Him  of  whom 
they  have  not  heard  ? (^Knoiohdge.') 

John  3,  36.  He  that  believeth  not  the  Son  shall  not  see 
life.  20,  29;  Ronp  4,  20-21,  (Assent,') 

Heb.  11,  1.  Faith  is  the  substance  of  things  hoped  for, 
the  evidence  of  things  not  seen.  Job.  19,  25;  Is.  9,  6;  2 Tim. 
1,  12;  John  20,  28.  (Confidence.) 

Acts  15,  9.  God  put  no  difference  between  us  and  them, 
purifying  their  hearts  by  faith. 

Gal.  5,  Q.  In  Jesus  Christ  neither  circumcision  availeth 
any  thing,  nor  unoii’cumcision  ; but  faith  which  worketh 
by  love.  (The  living,  active  faith  of  the  heart.) 

James  2,  19-20.  Thou  believest  that  there  is  one  God ; 
thou  doest  well : the  devils  also  believe,  and  tremble.  But 
wilt  thou  know,  O vain  man,  that  faith  without  works  is 
dead?  1,  3;  Tit.  1, 16;  2 Tim.  3,  5.  (The  historical,  dead 
' faith  of  the  head  and  mouth.) 

(Comp.  Qu.  139.) 

186.  What  is  meant  by  helievmg  in  Godf 

Believing  in  God  means  to  be  assured,  wdth  firm 
confidence  of  the  heart,  that  God,  the  Father  of 
our  Lord  Jesus  Christ,  is  the  one,  true,  living  God, 
and  that  He  is  also  my  Father,  Protector  and  De- 
fender through  Christ  and  for  His  sake,  in  whom 
He  has  adopted  me  as  His  child.  Rom.  8,  15. 


OF  GOD  THE  FATHER. 


89 


187.  Why  do  yon  call  God  Father? 

1.  In  respect  to  His  only  begotten  Son,  whom 
He  begat  from  eternity  out  of  His  own  essence ; 

2.  In  respect  to  ourselves,  because  He 

а.  Created  us, 

б.  Adopted  us  in  His  dear  Son  as  His  own 
children,  and 

e.  Embraces  us  with -His  paternal  love  and 
providence,  and  supplies  us  with  all  necessaries, 
as  a father  does  his  children. 

Eph.  3, 14-15. 

Mai.  2,  10;  Deut.  32,  6. 

John  1,  12.  (8,  41-44;  Deut.  32,  5.  (The  wicked  are 

not  children  of  God.) 

Ps.  103,  13. 

188.  Y/liy  do  ymi  add  the  words:  Almighty  ^ Maher  of  heaven 
and  earth  ? 

Tq^ indicate  the  eternal  majesty  of  Grod  and  the 
omnipotence,  wisdom,  righteousness  and  goodness, 
which  are  displayed  most  plainly  in  the  work  of 
creation. 

Ps.  104,  24.  O Lord,  how  manifold  are  Thy  works!  in 
wisdom  hast  Thou  made  them  all ; the  earth  is  full  of  Thy 
riches.  92,  6-7. 

189.  What  benefits  are  enumerated  in  the  explanation  of  this 
article  ? 

Chiefly  two : 

1.  In  general,  the  creation  of  all  things  ; 

2.  The  preservation  of  all  created  things,  or 
Providence. 

190.  What  is  creating  ? 

Creating  is  to  bring  forth  something  of  nothing, 
by  the  mere  power  of  the  Word. 

Heb.  11,  3.  Through  faith  we  understand  that  the  worlds 
were  framed  by  the  word  of  God,  so  that  things  which  are 


90 


OF  TIIE  CEEATION  AND  THE  ANGELS. 


seen  were  not  made  of  things  which  do  appear.  Gen.  1,  1‘ 
3;Eev.  4,  11. 

191.  What  is  meant  by  creatures? 

The  visible  and  the  mvisible ; chief  among  the 
invisible  are  the  angels,  chief  among  the  visible 
are  men.  Col.  1,  16-17. 

192.  Of  how  many  Jdnds  are  the  angels  f 

Two  : good  and  bad. 

] 93.  W hat  are  the  good  angels  f 

The  good  angels  are  holy  and  invisible  spirits^ 
who  are  now  confirmed  in  blessedness,  and  whose 
employment  consists  in 

1.  Praising  God  always, 

2.  Executing  His  commands,  and 

3.  Protecting  mankind. 

Matt.  18,  10.  In  heaven  their  angels  do  always  behold 
the  face  of  my  Father  which  is  in  heaven.  (Confirmed  in 
goodness.) 

Matt.  25,  31.  Luke  15,  10  (holy).  2 Sam.  14,  20  (wise). 
2 Kin.  19,  35  (mighty).  Dan.  7,  10  (great  number).  Gen. 
3,  24.  Is.  6,  2.  Col.  1,  16.  1 Thess.  4,  16  (orders).  Dan. 

10,  13.  Luke  1,  19  (names). 

Ps.  103,  20.  Bless  the  Lord,  ye  his  angels,  that  excel  in 
strength,  that  do  His  commandments,  hearkening  to  the 
voice  of  His  word.  Is.  6,  3 ; Luke  2,  14. 

Ps.  104,  4.  Who  maketh  His  angels  spirits ; His  minis- 
ters a flaming  fire. 

Heb.  1,  14.  Are  they  hot  all  ministering  spirits,  sent 
forth  to  minister  for  them  who  shall  be  heirs  of  salvation  ? 

Ps.  91,  11-12.  He  shall  give  His  angels  charge  ove  thee, 
to  keep  thee  in  all  thy  ways.  They  shall  bear  thee  up  in 
their  hands,  lest  thou  dash  thy  foot  against  a stone. 

Ps.  34,  7,  The  angel  of  the  Lord  encampeth  round  about 
them  that  fear  Him,  and  delivereth  them.  Luke  16,  22. 

Gen.  19,  1 &c. ; 28,  12;  32,  1-2;  2 Kin.  2,  11 ; 6,  15-17 
Dan.  3,  23  Ac. ; 6,  22 ; Acts  5,  18  &c. ; 12,  5 


OF  THE  BAD  ANGELS. 


91 


194.  W hat  are  the  bad  angels  ? 

The  bad  angels  were  created  good  and  holy  by 
God,  but  voluntarily  fell  from  Him,  and  became 
declared  enemies  of  God  and  men  ; therefore  they 
strive  to  offend  God  and  to  mislead  men  and  de- 
prive them  of  salvation. 

Jude  (j.  The  angels  which  kept  not  their  first  estate,  but 
left  their  own  habitation,  He  hath  reserved  in  everlasting 
chains  under  darkness  unto  the  judgment  of  the  great  day. 

John  8,  44.  The  devil  abode  not  in  the  truth. 

Matt.  13,  28  (enemy).  Eph.  b,  11  (wiles).  2 Pet.  2,  4 
(sinned).  Luke  11,  21  (strong).  Matt.  8,  31-32  (impotence). 
Mark  5,  9 (great  number).  Luke  11,  15  (chief). 

Matt.  4,  1 ; Gen.  3,  1 ; comp.  Kev.T2,  9. 

1 Pet.  5,  8.  Be  sober,  be  vigilant : because  your  adver- 
saty  the  devil,  as  a roaring  lion,  waJketh  about,  seeking 
whom  he  may  devour. 

James  4,  7.  Resist  the  devil,  and  he  will  flee  from  you. 
Eph.  6,  12;  Luke  8,  12;  11,  24-20. 

Luke  22,  31 ; Job  1,  2 ; 1 Chron.  22,  1 ; John  13,  2.  27  ; Acts 
5,  3 ; ^ Thess.  2,  9. 

195.  What  is  meant  by  visible  creatures  f 

All  living  and  inanimate  creatures,  as  wild  and 
domestic  animals,  birds,  fishes,  reptiles,  the  sun, 
moon  and  stars,  the  grass,  flowers,  trees,  and  the 
like,  of  which  mention  is  made  in  Gen.  1,  1 ; but 
chiefly  man. 

196.  IIoiu  do  you  prove  that  man  is  the  chief  of  all  visible 
creatures  f 

By  the  fact  that  God  hot  only  created  him  like 
the  other  living  beings,  forming  Ids  body  and  soul, 
limbs  and  senses  beautifully,  and  giving  him  rea- 
son and  all  the  faculties  of  the  mind,  but  that  He 
also,  by  especial  grace,  created  him  in  Ills  own 
image. 

Gen.  2,  7.  21.  22;  Ps.  L39,  14. 

Gen.  1,  26-27.  God  Raid,  Let  us  make  man  in  our  image, 
after  our  likeness';  and  let  them  have  dominion  over  the 


92 


OF  THE  IMAGE  OF  GOD. 


fish  of  the  sea,  and  over  the  fowl  of  the  air,  and  over  the 
cattle,  and  over  all  the  earth,  and  over  every  creeping  thing 
that  creepeth  upon  the  earth.  So  God  created  man  in  His 
own  image,  in  the  image  of  God  created  He  him ; male  and 
female  created  He  them. 

197.  What  is  that  image  of  God? 

It.  is  the  righteousness  and  true  holiness  in 
which  the  first  man  w^as  created,  which  consisted 
in  the  highest  perfection  of  the  whole  man,  in  the 
rectitude,  integrity  and  purity  of  all  the  powers  of 
body  and  soul,  and  their  coincidence  with  the 
divine  law. 

Eph.  4,  24.  Put  on  the  new  man,  which  after  God  is  cre- 
ated in  ^righteousness  and  true  holiness.  Eccl.  7,  30 ; Gen. 
1,31.  (Will.) 

Col.  3,  10.  Put  on  the  new  man,  which  is  renewed  in 
knowledge  after  the  image  of  Him  that  created  him.  Gen. 
2,  19.  20.  23.  (Intellect.) 

Gen.  1,  26  (dominion).  2,  8 (happy  abode).  2,  17  (im- 
mortal). 2,  25  (without  evil  lust). 

198.  Was  this  image  of  God  'propagated  by  Adam  to  his 
posterity  ? 

By  no  means ; but  by  Adam’s  fall  it  was  lost 
and  became  sadly  defaced  and  corrupted. 

Gen.  3,  1-24;  5,  1-3. 

199.  ^nt  can  it  in  no  way  be  restored  to  us? 

In  this  life  a beginning  is  made  in  its  restoration 
through  the  gracious  satisfaction  made  by  Christ 
and  through  the  renewal  of  the  Holy  Ghost,  but 
in  the  life  to  come  it  will  be  fully  restored  in  the 
elect; 

2 Cor.  5,  17 ; 3,  18. 

Col.  3,  10;  Eph.  4,  24.  (Qu.  197.) 

Ps.  17,  15;  1 Cor.  15,  49;  1 John  3,  2. 

200.  In  ivhat  words  of  the  explanation  are  the  benefits  of  provi^ 
dence  and  of  the  preservation  of  creatures  enumerated  ? 

‘‘1  believe  that  God  still  preserves  me  and  all 


OF  DIVINE  PROVIDENCE. 


93 


that  exists,  together  with  my  raiment,  food,  home, 
and  family,  and  all  my  property ; that  He  daUy 
provides  me  abundantly  with  all  the  necessaries 
of  life,  protects  me  from  all  danger,  and  preserves 
me  and  guards  me  against  all  evil.’’ 

201.  W hy  is  this  added' to  the  article  of  the  creation  ? 

Because  God  has  not  forsaken  His  work,  as  the 
architect  leaves  the  house  when  it  is  finished,  but 
He  preserves  all  created  things  and  governs  them 
by  His  paternal  providence. 

Acts  17,  27-28.  He  is  not  far  froiu  every  one  of  ns ; for 
in  Plim  we  live,  and  move,  and  have  our  being.  John  5, 17. 

202.  What  is  divine  providence  ? 

It  is  that  act  of  God  in  which  He  governs  all 
created  things  freely,  wisely,  powerfully  and -ben- 
evolently, to  the  glory  of  His  name  and  to  the  wel- 
fare and  salvation  of  the  pious. 

Heb.  1,  3.  He  upholds  all  things  by  the  word  of  His 
power.  Rom.  11,  36. 

Col.  1,  17.  By  Him  all  things  consist.  Gen.  8,  22.  (Pres- 
ervation.) 

Ps.  145,  15-16.  The  eyes  of  all  wait  upon  Thee,  Lord ; 
and  Thou  givest  them  their  meat  in  due  season.  Thou 
openest  Thy  hand,  and  satisfiest  the  desires  of  every  living 
thing.  104,  27-32;  Job  10,  12;  1 Pet.  5,  7 ; Matt.  6,  25-32; 
5,  45 ; Acts  14,  17.  (Providence.) 

Matt.  10,  29-30.  Are  not  two  sparrows  sold  for  a farthing? 
and  one  of  them  shall  not  fall  on  the  ground  without  your 
Father.  But  the  very  hairs  of  your  liead  are  all  numbered. 
Acts  17,  26;  Prov.  16,  9;  Is.  28,  29;  Jer.  10,  23;  Ps.31,  16; 
Job  14,  5.  (Government  of  life.) 

Ps.  33,  13-15.  The  Lord  looketh  from  heaven ; He  be- 
holdeth  all  the  sons  of  men.  From  the  place  of  His  habita- 
tion He  looketh  upon  all  the  inhabitants  of  the  earth.  He 
fashioneth  their  hearts  alike;  He  considereth  all  their 
works.  Prov.  21,  1.  (Direction  of  the  heart.) 

G.en.^50,  20.  Ye  thought  evil  against  me ; but  God  meant 
it  unto  good,  (Control  of  evil.)  Rom.  8,  28. 


94  SECOND  ARTICLE  OF  OUR  HOLY  CHRISTIAN  FaItH. 


203.  But  how  do  ive  uierit  such  (jreat  benefits  f 

We  merit  none  of  them,  but  our  kind  heavenly 
Father  does  all  '‘’out  of  pure,  paternal,  and  divine 
goodness  and  mercy,  without  any  merit  or  worthi- 
ness in  us.” 

^ Gen.  32,  10.  I am  not  worthy  of  the  least  of  all  the  mer- 
cies, and  of  all  the  truth,  which  Thou  hast  showed  unto  Thy 
servant.  Ps.  144,  3 ; 1 Cor.  4,  7. 

204.  What  is  therefore  due  to  our  kind  Father  in  heaven? 

We  are  in  duty'bound 

1.  From  our  heart  to  thank  Him  for  all  this, 
Sir.  50,  24. 

2.  With  our  lips  to  jmdse  Him,  Ps.  103,  1-2; 

3.  To  serve  Him  with  child-like  reverence,  Ps. 
95,  6-7 ; and 

4.  To  obei/  Him  faithfully  throughout  our  whole 
lives. 

205.  Whjf  are  the  words,  ^^This  is  most  certainly  true,'^  added 
to  the  eaplanation  of  this  and  the  follovAuy  articles? 

To  testify  our  joyful  confidence  in  this  faith  and 
its  immovable  certainty,  of  which  we  dare  not 
have  the  least  doubt. 

OF  THE  SECOND  AKTICLE  OF  OUR  HOLY  CHRISTIAN 
• FAITH. 

206.  Which  is  the  second  a r dele,  concerniny  the  redemption? 

I believe  in  Jesus  Christy  His  only  Son,  our  Lord; 
ivho  ivas  conceived  by  the  Holy  Ghost,  born  of  the 
Virgin  Mary ; suffered  under  Pontius  Pilate,  tvas 
crucified,  dead,  and  buried;  He  descended  into  hell ; 
the  third  day  He  arose  again  from  the  dead ; He 
ascended  into  heaven,  and  sitteth  on  the  right  hand 
of  God  the  Father  Almighty ; from  thence  He  shall 
come  to  judge  the  quick  and  the  dead. 


OF  THE  PERSON  OF  CHRIST. 


95 


207.  What  is  meant  by  this  Article? 

1 believe  that  Jesus  Christy  true  God^  begotten 
of  the  Father  from  eternity^  and  also  true  man  .,  born 
of  the  Virgin  Alary.,  is  my  Lord;  who  has  redeemed 
me.,  a lost  and  condemned  creature,  secured  and  de- 
livered me  from  all  sins,  from  death,  and  from  the 
jpotver  of  the  devil;  not  with  silver  and  gold,  but  with 
His  holy  and  precious  blood,  and  with  His  innocent- 
sufferings  and  death;  in  order  that  1 might  he  His, 
live  under  Him  in  His  kingdom,  and  serve  Him  in 
everlastmg  righteousness,  innocence,  and  happmess; 
even  as  He  is  risen  from  the  dead,  and  lives  and 
reigns  to  all  eternity.  — This  is  most  certainly  true. 

208.  How  many  parts  are  contained  in  this  Article  and  its 
explanation  ? 

Chiefl}^  two : 

1.  Of  the  Person  of  our  Lord  Jesus  Christ; 

2.  Of  the  Office  of  our  Lord  Jesus  Christ. 

I.  OF  THE  PERSON  OF  CHRIST. 

209.  Which  ivords  of  this  Article  treat  especially  of  Chrisds 
Person  ? 

The  words:  ‘L\.nd  in  Jesus  Christ,  His  only  Son, 
our  Lord;  who  was  conceived  by  the  Holy  Ghost, 
born  of  the  Virgin  Mary.’^ 

210.  Who  accordingly  is  Jesus  Christ  f 

Jesus  Christ  is  the  second  person  of  the  Godhead 
and  true  man,  bom  in  time  of  the  Virgin  Alary, — 
the  only  Redeemer  of  the  human  race  ; or  : He  is  the 
Son  of  God  and  of  Alary,  true  God,  begotten  of  the 
Father  from  eternity,  and  also  true  man,  born  of  the 
Virgin  Alamy,  my  Lord. 

2 Sam.  7,  19 ; Eom.  9,  5.  (Qu.  213.) 

211.  Why  is  He  called  Jesus? 

He  is  called  JesuvS,  that  is  Saviour,  by  the  angel, 


96 


OF  chkist’s  divinity. 


because  He  should  save  His  people  from  their  sins, 
and  because  there  is  salvation  in  no  other,  and 
there  is  none  other  name  under  heaven  given 
among  men  whereby  we  must  be  saved. 

Matt.  1,  21.  She  shall  bring  forth  a son,  and  thou  shalt 
call  Plis  name  Jesus  : for  He  shall  save  His  people  from 
their  sins. 

Acts  4,  12.  Neither  is  there  salvation  in  any  other : for 
there  is  none  other  name  under  heaven  given  among  men, 
whereby  we  must  saved. 

212.  Why  is  He  called  Christ  ? 

He  is  called  Christ,  oi^Messiah,  that  is  Anointed, 
because  He  was  anointed  without  measure  "by  the 
Holy  Ghost  to  be  our  Prophet,  High  Priest,  and 
King. 

Ps.  45,  7.  Thou  lovest  righteousness,  and  hatest  wicked- 
ness : therefore  God,  Thy  God,  hath  anointed  Thee  with  the 
oil  of  gladness  above  Thy  fellows.  Acts  10,  38 ; John  1,  41- 
49 ; Is.  61,  1-3.  (Comp.  Luke  4,  17-21.) 

Ex.  28,  41 ; 1 Kin.  19,  15-16. 

213.  How  do  you  prove  that  Christ  is  true  Godf 

By  the  following  evidence: 

1.  In  the  Scriptures  He  is  expressly  and  with- 
out any  limitation  called  Lord  (Jehovah)  and  God; 

Jer.  23,  6.  This  is  His  name  whereby  He  shall  be  called, 
The  Lord  our  Kighteousness.  Gen.  4,  1;  Luke  2,  11. 

John  20,  28.  Thomas  answered  and  said  unto  Him,  My 
Lord  and  my  God.  1,1. 

Eom.  9,  5.  Whose  are  the  fathers,  and  of  whom,  as  con- 
cerning the  flesh,  Christ  came,  who  is  over  all,  God  blessed 
for  ever.  Amen. 

1 John  5,  20.  This  (Jesus  Christ)  is  the  true  God  and 
eternal  life.  Gal.  1,  1.  12. 

2;  He  is  and  is  called  God’s  own  Son,  the  only 
begotten  Son  of  God,  and  the  eternal  Son  of  the 
Bather; 

Kom.  8,  32.  God  spared  not  His  own  Son.  John  1,  18. 


OF  CHRISTAS  DIVINITY. 


97 


3.  The  essential  attributes  of  God  are  ascribed 
to  Him  ; for  He  is 

a.  Eternal : 

Prov.  8,  22-23.  The  Lord  possessed  me  in  the  beginning 
of  His  wavj  before  blis  works  of  old,  and  I was  set  up  from 
everlasting,  from  the  beginning,  or  ever  the  earth  was. 
Micha  5,  1 ; Is.  9,  6, 

John  1,  1-2.  In  the  beginning  was  the  Word,  and  the 
Word  was  with  God,  and  the  Word  was  God.  The  same 
was  in  the  beginning  with  God. 

b.  Unchangeable : 

Ps.  102,  26-28.  (Comp.  Heb.  1,  10-12.) 

€,  Omnipresent : 

Matt.  18,  20.  Where  two  or  three  are  gathered  together 
in  My  name,  there  am  I in  the  midst  of  them. 

Matt.  28,  20.  Lo,  I am  with  you  alway,  even  unto  the 
end  of  the  world. 


d.  Almighty : 

Matt.  28,  18.  All  power  is  given  unto  Me  in  heaven  and 
in  earth. 


e.  Omniscient : 

John  2,  25.  For  He  knew  what  was  in  man.  (Comp.  1 
Kin.  8,  39.)  John  21,  17. 

Col.  2,  3.  In  Him  are  hid  all  the  treasures  of  wisdom 
and  knowledge. 


/.  Good^  merciful,  faithful^  righteous^  &c,y  as  the 
Scriptures  testify  in  various  places; 
g.  Equal  ivith  God : 

John  14,  9.  He  that  hath  seen  Me,  hath  seen  the  Father. 
John  10,  30.  I and  My  Father  are  one.  John  5,  18. 

4.  He  performs  truly  divine  works  by  His  own 
power,  for  His  glory ; 


a.  The  creation : 

John  1,  3.  All  things  were  made  by  Him;  and  without 
Him  was  not  any  thing  made  that  was  made.  Col  1,  16: 
Heb.  1,1-2.  ’ ’ 

b.  Preservation : 

Col.  1,  17 ; Heb.  1,  3, 


98 


OF-  ClI RrST' S DI VINI'rY. 


c.  Miraele% : 

Luke  7^  14.  Young  man,  1 say  unto  thee.  Arise.  Comp, 
Acts  3,  6.  12.  16.  John  2,  11.  Acts  10,  38. 

d.  Foretelling  future  events : 

Luke  18, 31-33.  Then  He  took  unto  Him  the  twelve,  and 
said  unto  tliem.  Behold,  we  go  up  to  Jerusalem,  and  ail 
things  that  are  written  by  the  j^rophets  concerning  the  Son 
of  man  shall  be  accomplished.  For  He  shall  be  delivered 
unto  the  Gentiles,  and  shall  be  mocked,  and  spitefully  en- 
treated and  spitted  Non:  and  they  shall  scourge  Him,  and 
put  Him  to  death : and  the  third  day  He  shall  rise  again. 
Itlatt.  21,  2;  Luke  22,  10;  Matt.  24. 

e.  The  power  to  forgive  sins  and  execute  judge- 
ment: 

Matt.  9,  6.  The  Son  of  man  hath  power  on  earth  to  for- 
give sins.  V.  2. 

John  5,  27.  The  Father  hath  given  Him  authority  to 
execute  judgment  also,  because  He  is  the  Son  of  man. 

5.  Divine  honor  is  ascril)e(l  to  Him. 

Heb.  1,  6.  MJien  He  bringeth  in  the  First-begotten  into 
the  "world,  he  saith,  And  let  all  the  angels  of  God  worship 
Him. 

John  0,  23.  All  men  should  honor  the  Son,  even  as  they 
honor  the  Father.  He  that  honoreth  not  the  Son,  honoreth 
not  the  Father  which  hath  sent  Him.  Phil.  2,  10;  Acts  7, 
58-59;  9,  14;  Matt.  10,  37;  John  3,  16. 

These  and  other  evidences  prove  beyond  doubt 
that  Christ  is  truly,  really  and  by  nature  God. 

214.  How  do  you  prove  that  Christ  is  true  mari  f 

By  the  following  evidence  : 

1.  He  is  expressly,  truly,  and  literally  called 
man ; 

1 Tim.  2,  5-6.'  There  is  one  God,  and  one  Mediator  be- 
tween God  and  men,  the  man  Christ  Jesus ; who  gave  Him- 
self a ransom  for  all,  to  be  testified  in  due  time.  Luke  23, 
47  ; Ps.  45,  3. 

2.  Human  attributes  are  ascribed  to  Him ; 

Gen.  3,  15;  22,  18;  2 Sam.  7,  12;  Is.  7,  14;.  Matt.  L 


THAT  CHRIST  IS  TRUK  MAN. 


99 


3.  The  essential  parts  of  man  are  found  in  Him, 
namely : 

a.  A rational  mul; 

Matt.  26,  38.  My  soul  is  exceeding  sorrowful,  even  unto 
death.  Luke  23,  46. 

h,  A true,  natural  body. 

Luke  24,  39.  Behold  my  hands  and  my  feet,  that  it  is  I 
Myself : handle  Me,  and  see : for  a spirit  hath  not  flesh  and 
bones,  as  ye  see  Me  have.  Matt.  27,  58  ; Heb.  2,  14. 

4.  That  which-is  peculiar  to  these  parts  belong 
to  Him;  as,  increase  in  wisdom  and  stature,  sad- 
ness, weeping,  emotion,  thirst,  hunger,  weariness, 
&c. ; also 

5.  Human  works  and  acts;  as,  knowing,  will- 
ing, choosing,  speaking,  teaching,  eating,  drink- 
ing, walking,  resting,  suffering,  dying,  &c. 

These  and  other  evidences  prove  that  Christ  is 
truly,  really  and^by  nature  man. 

215.  If  Christ  is  true  God  and  true  mein^  how  many  natures 
has  LTe,  and  what  are  they  f 

Two  : the  divine  and  the  human. 

216.  But  are  there  not  also  two  persons  in  Christ  f 

By  no  means;  for  there  is  one  Lord  Jesus 
Christ,  and  therefore  but  one  such  person,  but 
He  has  two  distinct  natures,  which  are  united.  1 
Cor.  8,  6. 

OF  THE  PERSONAL  UNION. 

217.  What  kind  of  a union  is  that  between  the  two  natures 
in  Christ  f 

It  is  a personal  union,  because  it  takes  place  in 
the  person  of  the  Son  of  God,  and  in  it  both  na- 
tures subsist. 

« 

^ 218.  What  is  the  personal  union  f 

The  personal  union  consists  in  this,  that  the  Son 
of  God  assumed  into  the  unity  of  His  person  the 


100 


OF  THE  COMMUNICATION  OF  ATTKIBUTES. 


true  and  perfect  humanity  from  the  essence  of  the 
Virgin  Mary,  so  that  Grod  and  man  are  one  person, 
without  a confusion  of  the  natures. 

Col.  2,  9.  In  Him  dwelieth  all  the  fullness  of  the  God- 
head bodily. 

John  1,  ]4.  The  Word  was  made  flesh,  and  dwelt  among 
us,  and  we  beheld  His  glory,  the  glory  as  of  the  only  Be- 
gotten of  the  Father,  full  of  grace  and  truth. 

1 Tim.  3,  16.  Yfithout  controversy,  great  is  the  mystery 
of  godliness  : God  was  manifest  in  the  flesh.  2 Cor.  5,  19 ; 
Gal.  4,  4;  1 John  4,  2-3. 

219.  Did  this  personal  union  take  place  without  any  commu- 
nication f 

Not  at  all ; for  as  this  union  is  entirely  perfect, 
not  only  does  it  consist  in  a mutual  communica- 
tion of  the  natures^  which  constitutes  the  proper 
essence  of  the  personal  union,  but  the  communi- 
cation of  the  attributes  of  both  natures  also  follows 
as  a consequence.  \ 

220.  TF hat  is  this  communication  of  natures  f 

It  is  the  most  intimate  mutual  permeation  and 
unspeakable  communion  of  the  natures  them- 
selves, on  account  of  which  God  is  truly  and  really 
predicated  of  man  and  man  of  God. 

2 Sam.  7,  19. 

Jer.  23,  5-6  ; Is.  9,  6.  (Everlasting  Father.) 

1 Cor.  15,  47.  The  second  man  is  the  Lord  from  heaven. 

Matt.  16,  13. 16.  Whom  do  men  say  that  I,  the  Son  of 
man,  am  ? — Thou  art  the  Christ,  the  Son  of  the  living  God. 

OF  THE  COMMUNICATION  OF  ATTRIBUTES. 

^’^221.  What  is  the  communication  of  attributed  f 

The  communication  of  attributes  is  the  partici- 
pation, resulting  from  the  personal  union^  in  that 
which  is  proper  to  the  divine  and  the  human  na- 
ture, which  takes  place  in  Christ  the  God-Man, 
who  is  spoken  of  sometimes  ivith  reference  to  the 


OF  THE  COMMUNICATION  OF  ATTRIBUTES. 


101 


one,  sometimes  with  reference  to  the  other  nature, 
sometimes  with  reference  to  both. 

John  6,  62.  Ye  shall  see  the  Son  of  man  ascend  up  where 
He  was  before. 

Eom.  1,  3.  The  Son  of  God  was  made  of  the  seed  of 
David  according  to  the  flesh. 

Heb.  13,  8.  Jesus  Christ  the  same  yesterday,  and  to-day, 
and  for  ever. 

Eom.  9, 5.  Of  the  fathers  concerning  the  flesh  Christ  came. 

222.  What  is  the  nature  of  this  communication? 

It  is  real  and  true,^  and  therefore  personal ; for 
the  communication  of  attributes  is  of  the  same 
nature  as  the  union. 

223.  Is  there  hut  one  kind  of  such  communication  of  attri- 
hides  ? 

No ; there  are  three  different  kinds  or  degrees, 
of  which  the  first  is  called  the  commiinication  of 
attributes,  the  second  the  communication  of  maj- 
esty, the  third  the  communication  of  official  works. 

224.  y/hat  is  the  first  kind  of  communication  of  atirihutesf 

That  in  which  the  properties  of  the  natures  are 
ascribed  to  the  whole  person.  Thus  it  is  said : 
God  suffered,  the  Son  of  God  was  born  of  a wom- 
an, the  Son  of  Mary  was  before  Abraham,  Christ 
created  all  things. 

Acts  3,  15.  Ye  killed  the  Prince  of  life. 

1 Cor.  2,  8.  Had  they  known  it,  they  would  not  have 
crucified  the  Lord  of  glory. 

1 John  1,  7.  The  blood  of  Jesus  Christ  His  Son  cleanseth 
us  from  all  sin.  Acts  20,  28;  Eom.  8,  32;  John  8,  58. 

* 225.  What  is  the  second  kind? 

That  in  which,  on  account  of  the  personal  union, 
divine  majesty,  honor  and  power  are  ascribed  to 
the  human  nature.  ^ 


102  OF  THE  MAJESTY  AND  GLORY  GIVEN  TO  CHRIST. 


226.  What  is  that  majesty  and  glory  given  to  Christ,  and 
what  is  its  character  ? 

It  is  truly  divine,  unmeasurable  and  eternal, 
namely : 

1.  Omnipotence: 

Matt.  28,  18.  (Qu.  213.)  11,  27;  Heb.  2,  8. 

2.  Omniscience : 

Col.  2,  3 ; John  2,  25.  (Qu.  213.) 

John  21,  17.  Lord,  Thou  knowest  all  things.  Comp.  Is. 
11,  1-2. 

3.  Poiver  to  give  life : 

John  6,  51.  I am  the  living  bread  which  came  down 
from  heaven  : if  any  man  eat  of  this  bread,  he  shall  live  for 
ever : and  the  bread  that  I will  give  is  my  flesh,  which  I 
will  give  for  the  life  of  the  world. 

John  6,  54.  Whoso  eateth  my  flesh,  and  drinketh  my 
blood,  hath  eternal  life. 

John  5,  26-27.  As  the  Father  hath  life  in  Himself,  so 
hath  He  given  to  the  Son  to  have  life  in  Himself,  because 
He  is  the  Son  of  man. 

4.  Poiver  to  forgive  sin  and  execute  judgment : 

See  passages  under  Qu.  213.  No.  4,  e. 

5.  The  honor  of  worsJdp : 

See  Qii.  113,  No.  5.  Comp.  Ps.  72,  11 ; Eev.  5,  12. 

6.  Omnipresence : 

John  3,  13.  No  man  hath  ascended  up  to  heaven,  but  he 
that  came  down  from  heaven,  even  the  Son  of  man  which  is 
in  heaven.  1,  48. 

Eph.  4,  10.  Christ  ascended  up  far  above  all  heavens, 
that  He  might  fill  all  things. 

Comp,  texts  under  Qu.  213,  No.  3,  c. 

* 227.  But  according  to  which  nature  is  this  divine  majesty 
given  to  Christ? 

It.  is  given  to  Him  according  to  His  human 
nature. 


/ 


CHRIST  OUR  MEDIATOR. 


103 


228.  How  do  you  prove  this? 

By  the  well-known  and  undeniable  rule  of  all 
orthodox  antiquity,  that  whatever  the  Scriptures 
declare  to  have  been  given  to  Ghrisd  in  tirne^  must 
be  understood  as  having  been  given  Him  not  ac- 
cording to  His  Divinity,  but  according  to  His  as- 
sumed human  nature. 

Ps.  102,  28.  Thou  art  the  same. 

Dan.  7,  13-14;  Phil.  2,  9 ; Heb.  1^4. 

*229.  W^hat  is  the  third  kind  of  communieation  of  oMdbutesf 

That  in  which  the  works  of  His  oflSce  are  as- 
cribed to  Christ  not  according  to  one  nature  only, 
but  according  to  both  natures.  Thus  Christ  is 
called  our  Mediator,  Prophet,  High  Priest,  Re- 
deemer, Saviour,  King,  Lord,  &c. 

* 230.  But  Oj'e  both  natures  active  m th^  same  manner  in  these 
official  works' f 

No ; but  each  nature  in  Christ  performs  what  is 
proper  to  itself  in  communion  with  the  other. 

* 231.  If  Christ  then  performs  the  works  of  His  offiiee  accord- 
ing to  both  natures,  is  He  not  also  ow  Mediator  according  to  both 
natures  f 

Of  course,  according  to  both  the  Divine  and  the 
human  natures,  as  the  Scriptures  expressly  teach. 

* 232.  Hmv  do  you  prove  that  Christ  is  our  Medioior  accord- 
ing to  the  Divine  nature  f 

Gal.  4,  4-5.  God  sent  forth  His  Son,  made  of 
a woman,  made  under  the  law,  to  redeem  them 
that  were  under  the  law.  1 John  1,  7. 

1 John  3,  8 For  this  purpose  the  Son  of  God 
was  manifested,  that  He  might  destroy  the  works 
of  the  devil. 

(Comp.  Rom.  5,  id;  8,  32;  2 Cor.  5,  10;  Jei\  23,  5-6;  33, 
16;  Ls.  35,  4;  Hob.  1,  7;  Acts  20,  28.) 


104 


OF  CHRISTAS  OFFICE. 


* 233.  How  do  you  prove  that  Christ  is  our  Mediator  accord* 
ing  to  the  human  nature  f 

Gen.  3, 15.  The  seed  of  the  woman  shall  bruise 
the  serpent’s  head. 

Luke  9^  56.  The  Son  of  man  is  not  come  to 
destroy  men’s  lives,  but  to  save  them. 

1 Tim.  2,  5-6,  (Qu.  214) ; Heb.  2,  14;  4,  15. 

* 234.  Y/hy  was  it  necessary  that  Christ  should  he  both  true 
God  and  true  man  f 

It  was  necessary  for  Him  to  be  a man  that  He 
might  suffer  and  die;  but  as  no  mere  man  could 
bear  the  sin  of  the  human  race,  together  Avith  the 
wrath  of  God  hnd  the  curse  of  the  laAV,  nor  satisfy 
infinite  divine  justice,  nor  overcome  death,  hell 
and  the  devil,  it  was  necessary  that  He  should  at 
the  same  time  be  true  God. 

Ps.  49,  8-9.  None  of  them  can  by  any  means  redeem  his 
brother,  nor  give  to  God  a ransom  for  him,  for  the  redemp- 
tion of  their  soul  is  precious,  and  it  ceaseth  for  ever.  Bom. 
8,  3-4. 

II.  OF  Christ’s  office. 

235.  Whai  is  the  office  of  Chnst  f 

It  is  the  office^of  Christ  to  redeem  us  from  sin^  to 
reconcile  us  with  His  heavenly  Father^  to  govern  and 
protect  us^  and  finally  to  save  us. 

1 Tim.  2,  5.  (Qu.  214)  Matt.  1,  21.  (Qu.  211.)  1 John 
3,8.  (Qu.  232.) 

236.  Of  how  many  kinds  is  the  office  of  Christ  ? 

It  is  threefold : the  prophetic,  the  priestly  and 
the  kingly. 

237.  What  is  the  prophetic  office  of  Christ  ? 

It  is  that  by  which  Christ  reveals  to  us  the  will 
of  His  heavenly  Father  and  teaches  us  the  way  of 
salvation. 


OF  CHRISTAS  OFFICE. 


105 


Deut.  18,  15.  The  Lord  thy  God  will  raise  up  unto  thee 
a Prophet  from  the  midst  of  thee,  of  thy  brethren,  like  unto 
me ; unto  him  ye  shall  hearken. 

John  1,  18.  No  man  hath  seen  God  at  any  time;  the 
only  begotten  Son,  which  is  in  the  bosom  of  the  Father,  He 
hath  declared  him. 

238.  How  does  Christ  execute  His  prophetic  office  f 

In  two  ways : 

1.  By  proclaiming,  in  His  own  person,  through 
the  Gospel,  the  counsel  of  God  respecting  the 
redemption  of  the  human  race  ; 

2.  By  instituting  the  ministry  of  the  Word  and 
the  use  of  the  Sacraments,  and  working  effectually 
through  them  in  the  Church. 

Eph.  2,  17 ; Matt.  17,  5. 

Mark  16,  15.  16.  20 ; 2 Cor.  5,  18-20 ; John  4,  1-2. 

239.  What  is  the  priestly  office  of  Christ? 

It  is  that  by  which 

1.  He  rendered  most  perfect  obedience  to  the 
divine  law ; 

2.  He  offered  Himself  as  a sacrifice  for  the  sins 
of  the  whole  world ; and 

3.  He  intercedes  for  us  before  Hisv  heavenly 
Father. 

Gal.  4,  4-5.  When  the  fullness  of  the  time  was  come,  God 
sent  forth  His  Son,  made  of  a woman,  made  under  the  law, 
to  redeem  them  that  were  under  the  law,  that  we  might 
receive  the  adoption  of  sons.  Matt.  5,  17;  Kom.  5,  19. 
(Active  obedience.) 

Is.  53,  4-5.  Surely  He  hath  borne  our  griefs,  and  carried 
our  sorrows : yet  we  did  esteem  Him  stricken,  smitten  of 
God,  and  afflicted.  But  He  was  wounded  for  our  transgres- 
sions, He  was  bruised  for  our  iniquities : the  chastisement 
of  our  peace  was  upon  Him ; and  with  His  stripes  we  are 
healed.  Phil.  2,  8.  (Passive  obedience.) 

1 Pet.  2,  24.  Christ  His  own  self  bare  our  sins  in  His 
own  body  on  the  tree,  that  we,  being  dead  to  sins,  should  live 
unto  righteousness:  by  whose  stripes  ye  were  healed. 


106 


OF  Christ’s  office. 


Heb.  7,  26.  Such  a High  Priest  became  us,  who  is  holy, 
harmless,  undefiled,  separate  from  sinners,  and  made  higher 
tlian  the  heavens.  4,  15. 

1 John  2,  1-2.  If  any  man  sin,  we  have  an  advocate  with 
the  Father,  Jesus  Christ,  the  righteous;  and  He  is  the  pro- 
pitiation for  our  sins  : and  not  for  ours  only,  but  also  for  the 
sins  of  the  whole  world.  Eom.  8,  34 ; Heb.  7,  23-25. 

240.  What  is  the  Jdngly  office  of  Christ? 

It  is  that  by  which  He  mightily  reigns  over  all 
things  in  heaven  and  on  earth,  but  especially  gov- 
erns and  protects  His  Church. 

John  18,  37.  Pilate  therefore  said  unto  Him,  Art  Thou 
a king  then?  Jesus  answered,  Thou  sa3^est  that  I am  a king. 
To  this  end  was  I born,  and  for  this  cause  came  I into  the 
world,  that  I sliould  bear  witness  unto  the  truth.  Every 
one  that  is  of  the  truth,  heareth  my  voice.  Ps.  2. 

241.  Of  how  many  kinds  is  Chnsds  kingdom? 

It  is  threefold : 

1.  The  kingdom  of  power; 

2.  The  kingdom  of  grace ; 

3.  The  kingdom  of  glory. 

242.  What  is  the  kingdom  of  power? 

It  is  the  general  sovereignty  over  all  creatures 
in  heaven  and  on  earth. 

Ps.  8,  7-9;  Han.  7,  13-14;  Eph.  1,  20-21;  1 Cor.  15,  27; 
Ps.  110,  1-2. 

243.  What  is  the  kingdom  of  grace? 

It  is  the  special  operation  of  the  mercy  and 
goodness  of  God  in  His  Church. 

Matt.  21,  5.  Tell  ye  the  daugliter  of  Sion,  Behold,  thy 
King  cometli  unto  thee,  meek,  and  sitting  upon  an  ass,  and 
a colt  the  foal  of  an  ass.  Jer.  23,  5-6. 

244.  What  is  the  kingdom  of  glory? 

It  is  the  full  possession  of  salvation  in  heaven, 
where  Christ  will  crown  the  elect,  after  their  resur- 


OF  THE  TWO  STATES  OF  CHRIST. 


107 


rection  from  the  dead,  with  heavenly  glory,  so  that 
they  shall  live  and  reign  with  Him  forever. 

2 Tim.  4,  18.  The  Lord  shall  deliver  me  from  every  evil 
work,  and  will  preserve  me  unto  His  heayenly  kingdom. 

245.  V/lKit  is  the  nature  of  Chrisfs  kingdom  f 

It  is  not  temporal  hut 

1.  Spiritual^  because  it  is  administered  in  this 
life  by  the  po^ver  of  the  Word; 

John  18,  36.  Jesus  answered.  My  kingdom  is  not  of  this 
world:  if  my  kingdom  were  of  this  world,  then  would  my 
servants  fight,  that  I should  not  be  delivered  to  the  Jews : 
but  now  is  my  kingdom  not  from  hence.  2 Cor.  10,  4-5. 

2.  Eternal^  because  of  His  kingdom  there  shall 
be  no  end.  Luke  1,  33 ; Han.  2,  44. 

OF  THE  TWO  STATES  OF  CHRIST. 

246.  Did  Christ  always  exercise  His  office  in  the  same  way? 

No ; for  the  Apostles’  Creed,  according  to  the 

Scriptures,  mentions  two  different  states,  one  of 
which  is  called  the  state  of  humiliation,  the  other 
the  state  of  exaltation. 

* 247.  What  is  the  state  of  humiliation  ? 

That  in  which  Christ  did  not  employ  the  divine 
majesty  which  He  received  according  to  His 
human  nature,  but  for  our  sakes  freely  and  deeply 
humbled  Himself,  so  that  in  such  humiliation  He- 
might  redeem  us  by  His  obedience  and  suffering, 
which  could  not  have  been  done  if  He  had  con-* 
stantly  and  fully  made  use  of  His  glory. 

Phil.  2,  5-8.  Let  this  mind  be  in  you,  which  was  also  in 
Christ  Jesus;  who,  being  in  the  form  of  God,  thought  it  not 
robbery  to  be  equal  with  God  ; but  made  Himself  of  no  rep- 
utation, and  took  upon  Him  the  form  of  a servant,  and 
was  made  in  the  likeness  of  men  ; and  being  found  in  fashion 
as  a man.  He  humbled  Himself,  and  became  obedient  unto 
death,  ev^en  the  death  of  the  cross.  Heb.  12,  2 ; John  10, 18; 
Luke  2,  51-52 ; Matt.  8,  20. 


108 


OF  CHRISTAS  STATE  0¥  HUMILIATION. 


John  1,  14 ; 2,  11 ; 11,  40 ; 18,  6.  (Kays  of  glory  in  the 
state  of  humiliation.) 

248.  What  belongs  to  the  state  of  humiliation  f 

All  that  took  place  in  the  history  of  Christ,  ac- 
cording to  the  Creed,  from  His  conception  to  His 
burial. 

249.  What  is  the  conception  of  the  Son  of  God  f 

It  is  that  act  in  which,  by  a miraculous  opera- 
tion of  the  Holy  Grhost,  the  Son  of  God  was  con- 
ceived a true  man  in  the  womb  of  the  Virgin 
Mary,  and  thus  purified  us  from  our  sinful  con- 
ception. 

Luke  1,  35.  The  Holy  Ghost  shall  come  upon  thee  ; and 
the  power  of  the  Plighest  shall  overshadow  thee ; therefore 
also  that  holy  thing  which  shall  be  born  of  thee,  shall  be 
called  the  Son  of  God.  Ps.  51,  7.  (Qu.  132.) 

250.  What  is  the  birth  of  Jesus  Christ? 

It  is  that  act  in  which  He,  for  our  benefit  and 
consolation,  was  brought  forth  by  the  Virgin  Mary 
without  injury  to  her  virginity. 

Is.  9,  6.  Llnto  us  a child  is  born,  unto  us  a son  is  given. 

Luke  2,  11.  Unto  you  is  born  this  day,  in  the  city  of 
David,  a Saviour,  which  is  Christ  the  Lord.  Is.  7,  14. 

251.  What  do  ive  believe  concerning  the  sufferings  of  Christ? 

That  He  truly  suffered,  both  externally  in  His 

body  and  internally  in  His  soul,  for  us  and  for  our 
sins ; and  all  this  took  place  under  Pontius  Pilate, 
which  is  added  to  indicate  the  certainty  of  the 
history  of  the  passion.  (Comp,  the  history  of  the 
passion  in  the  four  Evangelists.) 

252.  Why  did  Christ  suffer  and  die? 

That  He  might  redeem  rne,  a lost  and  con- 
domned  creature,  secure  and  deliver  me  from  all 
sins,  from  death,  and  from  the  power  of  the  devil, 


OF  Christ’s  stvVte  of  humiliation. 


109 


not  with  silver  and  gold,  buH^with  His  holy  and 
precious  blood,  and  with  His  innocent  sufferings 
and  death. 

1 Pet.  1,  18-19.  Ye  know  that  ye  were  not  redeemed 
with  corruptible  things,  as  silver  and  gold,  from  your  vain 
conversation  received  by  tradition  from  your  fathers ; but 
with  the  precious  blood  of  Christ,  as  of  a lamb  without 
blemish  and  without  spot. 

Ps.  69,  5.  I restored  that  which  I took  not  away.  2 Cor. 
8,  9 ; Is.  53,  12. 

2 Cor.  5,  21.  He  hath  made  Him  to  be  sin  for  us,  who 
knew  no  sin ; that  we  might  be  made  the  righteousness  of 
God  in  Him.  2 Cor.  5,  14 ; Is.  53,  4-6 ; 43,  24-25  ; Pev.  5, 
9-10;  Gal.  3,  13. 

Heb.  2,  14-15.  Forasmuch  then  as  the  children  are  par- 
takers of  flesh  and  blood,  He  also  Himself  likewise  took  part 
of  the  same ; that  through  death  He  might  destroy  him  that 
had  the  power  of  death,  that  is,  the  devil ; and  deliver  them 
who,  through  fear  of  death,  were  all  their  lifetime  subject 
to  bondage.  Hos.  13,  14. 

253.  Whom  then  did  Christ  redeem? 

Me,  a lost  and  condeiiined  creature,  and  there- 
fore all  other  persons,  as  all  are  lost  and  con- 
demned on  account  of  sin. 

Matt.  18,  11.  The  Son  of  man  is  come  to  save  that  which 
was  lost. 

John  1,  29.  Behold  the  Lamb  of  God,  which  taketh  away 
the  sin  of  the  world.  1 John  2,  1-2.  (Qu.  239)  1 Tim. 

2,  5-6.  (Qu.  214.) 

254.  But  ivhy  do  we  say,  I believe  He  has  redeemed  me  ? 

Because  I must  appropriate  to  myself  the  uni- 
versal redemption,  and  be  certain  in  faith  that  He 
has  also  redeemed  me,  a lost  and  condemned  crea- 
ture, from  sin,  death,  and  the  -devil. 

Gal.  2,  20.  ^ 

255.  Foi\whaf  purpose  did  He  redeem,  secure  and  deliver  you  ? 

In  order  that  I might  be  His,  live  under  Him  in 


no 


CHRIST’S  STATE  OF  EXALTATION. 


His  kingdom,  and  serve  Him  in  everlasting  right- 
eousness, innocence,  and  blessedness. 

2 Cor.  5, 15.  He  died  for  all,  that  they  which  live  should 
not  henceforth  live  unto  themselves,  but  unto  Him  which 
died  for  them,  and  rose  again.  Luke  1,  74-75  ; Eom.  14,  8-9. 

256.  Why  vjas  He  buried  f 

1.  That  it  might  be  certain  that  He  really  died; 

2.  That  He  might  consecrate  our  graves  as 
sleeping  chambers  until  the  resurrection  day. 

Is.  57,  2.  He  shall  enter  into  peace : they  shall  rest  in 
their  beds,  each  one  walking  in  his  uprightness.  Comp. 
Gen.  3,  19.  Matt.  12,  40. 

257.  What  is  Christ's  state  of  exaltation  f 

That  in  which  He  was  exalted  to  a full  and  un- 
ceasing use,  according  to  His  human  nature,  of 
His  communicated  Divine  majesty. 

Phil.  2,  9-11.  Wherefore  God  also  hath  highly  exalted 
Him,  and  given  Him  a name  which  is  above  every  name; 
that  at  the  name  of  Jesus  every  knee  should  bow,  of  things 
in  heaven,  and  things  in  earth,  and  things  under  the  earth ; 
and  that  every  tongue  should  confess  Jhat  Jesus  Christ  is 
Lord,  to  the  glory  of  God  the  Father.  Luke  24, 46 ; Heb.  2,  9. 

258.  Ill  which  vjords  of  the  Creed  is  this  state  of  excdtation  ex- 
pressed  f 

In  these : ^‘He  descended  into  hell ; the  third 
day  He  rose  again  from  the  dead ; He  ascended 
into  heaven,  and  sitteth  on  the  right  hand  of  God 
the  Father  Almighty;  from  thence  He  shall  come 
to  judge  the  quick  and  the  dead.’^ 

259.  W hy  did  He  descend  into  hell  ? 

That  He  might  show  Himself  to  the  infernal 
spirits  as  the  conqueror  of  the  devil,  of  hell,  and 
of  all  hellish  foes,  and  mightily  triumph  over  them. 

1 Pet,  3,  18-19.  Christ  was  put  to  death  in  the  flesh,  but 
quickened  by  the  Spirit ; by  which  also  He  went  and 
preached  unto  the  spirits  in  prison.  Col.  2, 15;  Eph.4,  9-10. 


chrlst’s  state  of  exaltattox. 


Ill 


260.  Why  did  Christ  rise  from  the  dead,  on  the  third,  day? 

1.  That  by  the  resurrection  He  might  declare 
Himself  with  power  to  be  the  Son  of  God. 

John  2, 19.  Destroy  this  temple,  and  in  three  days  I will 
raise  it  up.  (Comp.  v.  18-22.)  10,  17-18.  Rom.  *1,  4. 

2.  That  He  might  show  that  He  has  made  satis- 
faction for  our  sins  and  secured  for  us  true  right- 
eousness. 

1 Cor.  15,  17-18.  If  Christ  be  not  raised,  your  faith  is 
vain ; ye  are  yet  in  your  sins.  Then  they  also  Avhich  are 
fallen  asleep  iii  Christ  are  perished. 

Rom.  4,  25.  Christ  was  delivered  for  our  offenses,  and 
was  raised  again  for  our  justification.  5,  18. 

3.  That  He  might  also  raise  up  our  bodies  on 
the  last  day,  and  make  us  joint-heirs  of  all  the 
treasures  of  His  kingdom,  and  glory. 

.John  11,  25-26.  I am  the  resurrection,  and  the  life:  lie 
tliat  believeth  in  Me,  though  he  were  dead,  yet  shall  he  live; 
and  whosoever  liveth,  and  believeth  in  Me,  shall  never  die. 

John  14,  19.  Because  I live,  ye  shall  live  also.  1 Cor. 
15,22;  Rom.  5, 10;  Rom.  8, 11 ; 1 Pet.  1.3-4;  Job  19,  25-27. 

261.  Why  did  He  ascend  into  heaven  f 

That  He  might  sit  at  the  right  hand  of  His 
Father  and  discharge  the  office  of  our  Mediator 
and  Advocate  with  Him. 

Mark  16,  19;  Acts  1,  9. 

Ps.  68,  18.  Thou  hast  ascended  on  high,  Thou  hast  led 
captivity  captive  : Thou  hast  received  gifts  for  men  ; yea,  for 
the  rebellious  also.  (Comp.  Eph.  4,  8.) 

.John  12,  26.  Where  I am,  there  shall  also  my  servant  be. 

.John  14,  2.  J go  to  prepare  a place  for  you.  Rom.  8, 
34  ; Heb.  7,  24-25. 

262.  Where  is  that  heaven  to  which  Christ  ascended,  and  what 
kind  of  a jdace  is  it  f 

Where  that  heaven  is,  what  kind  of  a place  it  is, 
and  how  the  body  of  Christ  is  in  heaven,  are  over- 
curious  and  useless  questions;  for  eye  hath  not 


112 


Christ’s  state  of  exaltation. 


seen,  nor  ear  heard  these  things,  nor  have  they 
entered  into  the  heart  of  man.  1 Cor.  2,  9. 

* 263.  W hat  is  meant  by  the  right  hand  of  Gody  at  which 
Christ  is  seated? 

The  Scriptures  mean  by  it  nothing  else  than  the 
eternal  and  truly  infinite  power  and  Divine  Ma- 
jesty, by  which  He  works,  governs,  and  fills  all 
things. 

(See  Ps.  77,  11;  118,  16;  Ex.  15,  6;  Is.  48,  13;  hence  it 
is  called  the  right  hand  of  the  Majesty  on  high,  Heb.  1,  3, 
and  the  right  hand  of  power,  Matt.  26,  64.) 

* 264.  What  is  accordingly  meant  by  sitting  at  the  right  hand 
of  God  ? 

It  means  ruling  and  reigning,  with  infinite  and 
eternal  majesty  and  power,  over  all  creatures  and 
works  of  God’s  hand,  by  virtue  of  the  personal 
union  and  the  consequent  exaltation. 

Ps.  110,  1.  Sit  Thou  (the  Father  says  to  Christ)  at  my 
right  hand,  until  I make  Thine  enemies  Thy  footstool. 
(Comp.  Matt.  22,  41-45. 

Eph.  1,  20-22.  God  set  Him  (Christ)  at  His  owm  right 
hand  in  the  heavenly  places,  far  above  all  principality,  and 
power,  and  might,  and  dominion,  and  every  name  that  is 
named,  not  only  in  this  world,  but  also  in  that  which  is  to 
come ; and  hath  put  all  things  under  His  feet. 

* 265.  According  to  lohich  nature  was  Christ  exalted  to  the 
right  hand  of  God? 

According  to  that  nature  as  to  which  He  was 
born,  suffered,  died  and  was  buried,  rose  again, 
ascended  into  heaven  and  could  be  exalted;  for  this 
is  clearly  shown  by  the  order  in  which  the  articles 
of  faith  are  mentioned  in  the  Creed.  But  all  this 
pertains  to  Christ  according  to  His  human  nature ; 
therefore  He  was  also  exalted  according  to  His 
human  nature. 

Comp,  the  texts  in  Qu.  228. 


CHRISTAS  STATE  OF  EXALTATION.  113 

^ 266.  Do  you  then  believe  that  your  Redeemer  JesvLS  Christy 
who  has  ascended  into  heaven^  can  be  present  with  you  on  earth  f 

Certainly  I believe  this,  with  all  my  heart,  be- 
cause Jesus  Christ  my  Lord,  true  Grod  and  man. 
Lord  over  all,  is  with  me  and  all  believers,  accord- 
ing to  His  promise.  He  is  also  my  Lord  and 
King,  and  as  He  has  redeemed  me,  so  He  governs 
and  protects  me,  and  will  finally  receive  me  and 
all  believers  into  His  eternal  kingdom. 

Matt.  18,  20;  28,  20.  (Qu.  213,  3.) 

*267.  Why  then  do  we  say  in  the  Creed:  From  thence  He 
shall  come  to  judge  the  quick  and  the  dead  f 

The  words  ^Trom  thence^’  do  not  denote  a local 
inclusion  in  Leaven,  but  indicate  that  Christ  our 
Saviour  will  come  again  from  heaven  in  a visible 
form,  Acts  1,  11,  and  will  with  great  glory  and 
majesty  judge  the  living  and  the  dead. 

Acts  3,  21.  Whom  the  heaven  must  receive. 

Eph.  4,  10.  He  that  descended  is  the  same  also  that  as- 
cended far  above  all  heavens,  that  He  might  fill  all  things. 

* 268.  Do  you  then  believe  that  the  judgmeni  of  the  living  and 
the  dead  will  certainly  take  place  f 

Certainly  I believe  it,  because  this  is  proved  by 
clear  texts  of  Scripture. 

Acts  17,  31.  God  hath  appointed  a day,  in  which  He 
will  judge  the  world  in  righteousness,  by  that  man  whom 
He  hath  ordained.  10,  42 ; John  5,  22 ; Matt.  24,  30.  (The 
Judge. ) 

1 Thess.  4,  16.  The  Lord  Himself  shall  descend  from 
heaven  with  a shout,  with  the  voice  of  the  archangel,  and 
with  the  trump  of  God : and  the  dead  in  Christ  shall  rise 
first.  Matt.  13,  41 ; 24,  31 ; 1 Cor.  6,  2-3.  (The  instru- 
ments of  the  Judge.) 

2 Cor.  5,  10.  We  must  all  appear  before  the  judgment- 
seat  of  Christ ; that  every  one  may  receive  the  things  done 
in  his  body,  according  to  that  he  hath  done,  whether  it  be 
good  or  bad.  Eev.  20, 12 ; Jude  14. 15. 6.  (Who  are  judged.) 

Eccl.  11,  9.  Kejoice,  O voung  man,  in  thy  youth,  and  let 
8 


114 


OF  THE  JUDGMENT. 


thy  heart  cheer  thee  in  the  days  of  thy  youth,  and  walk  in 
the  ways  of  thine  heart,  and  in  the  sight  of  thine  eyes ; but 
know  thou  that  for  all  these  things  God  will  bring  thee  into 
judgment.  12, 14 ; Matt.  12,  36 ; 1 Cor.  4,  .5.  (What  is  to 
be  judged.) 

John  12,  48.  The  word  that  I have  spoken,  the  same 
shall  judge  him  in  the  last  day.  Heb.  4,  12;  Eom.  2,  16; 
Eev.  20,  12.  (Eule  of  judgment.) 

Matt.  25,  31-46;  6,  4;  10,  32-33;  John  5,  24;  3,  18; 
Eom.  2,  5-11.  (Nature  of  the  judgment.) 

2 Pet.  3,  10.  The  day  of  the  Lord  will  come  as  a thief  in 
the  night ; in  the  which  the  heavens  shall  pass  away  with  a 
great  noise,  and  the  elements  shall  melt  with  fervent  heat; 
the  earth  also,  and  the  works  that  are  therein,  shall  be 
burnt  up.  Eev.  20,  11-15;  21,  1. 

Matt.  25,  46.  These  shall  go  away  into  everlasting  pun- 
isliment : but  the  righteous  into  life  eternal.  (What  follows 
after  the  judgment.) 

269.  W hen  tvill  the  judgment  take  place  f 

That  it  will  take  place  at  the  end  of  the  world 
and  on  the  last  day,  we  know ; but  the  year,  the 
month,  the  day,  and  the  hour,  we  do  not -kno^^, 
that  we  may  not  be  secure,  but  be  ready  every 
day  and  hour  for  the  coming  of  Christ,  and  vigil-  ^ 
ant,  lest  that  day  com^upon  us  unawares. 

Mark  13,  32,  Of  that  day^  and  that  hour  knoweth  no 
man,  no,  not  the  angels  which  are  in  heaven,  neither  the 
Son,  but  the  Father.  Luke  21,  34-36;  1 Thess.  5,  1-3; 
Matt.  24,  42-51 ; 25,  1-12. 

270.  Should  we  believe  that  the  coming  of  the  Lord  to  judg- 
ment is  near  at  hand  f 

Yes;  as  we  know  that  it  is  the  last  time,  that 
the  end  of  all  things  is  at  hand,  and  that  the  signs 
which  precede  His  coming  have  partly  been  ful- 
filled and  are  partly  in  process  of  fulfillment,  the 
coming  of  the  Lord  is  probably  near. 

1 John  2, 18.  Children,  it  is  the  last  time. 

1 Pet.  4,  7.  The  end  of  all  things  is  at  hand.  1 Cor.  10, 

11 ; Jam.  5,  8-9. 


THIRD  ARTICLE  OF  THE  HOLY  CHRISTIAN  FAITH.  115 


1 Tim.  4,  1-3;  2 Thess.  2,  1-12;  Matt.  24,  11-14;  37-39; 
2 Pet.  3,  3-12.  (Signs  of  the  last  times.) 

271;  will  Christ  execute  this  judgment? 

That  every  one  may  receive  according  to  the 
deeds  done  in  the  body,  whether  good  or  bad.  2 
Cor.  5,  10;  Jude  15. 

OF  THE  THIED  ARTICLE  OF  THE  HOLY  CHRISTIAN 
FAITH. 

272.  Which  is  the  third  Article^  of  our  Sanctification? 

I believe  in  the  Holy  Ghost;  the  Holy  Christian 
Churchy  the  Communion  of  Saints ; the  Forgiveness 
of  Sins ; the  Resurrection  of  the  Body  ; and  the  Life 
everlasting.  Amen, 

273.  What  is  meant  by  this  Article  ? 

I believe  that  I cannot,,  by  my  own  reason  or 
strength^  believe  in  Jesus  Christ,,  my  Lord,,  or  come  to 
Him;  but  the  Holy  Spirit  has  called  me  through  the 
Gospel^  enlightened  me  by  His  gifts,  and  sanctified 
and  preserved  me  in  the  true  faith ; in  like  manner 
as  He  calls,  gathers,  enlightens,  and  sanctifies  the 
whole  Christian  Church  on  earth,  and  preserves  it  in 
union  with  Jesus  Christ,  in  the  true  faith;  in  which 
Christian  Church  He  daily  forgives  abundantly  all 
my  sins,  and  the  sins  of  all  believers,  and  will  raise  up 
me  and  all  the  dead  at  the  last  day,  and  ivill  grant 
everlasting  life  to  me  and  to  all  ivho  believe  in  Jesus 
Christ,  This  is  most  certainly  true, 

274.  How  many  members  has  this  Article? 

Chiefly  five : 

1.  Of  the  Holy  Ghost; 

2.  Of  the  Christian  Church ; 

3.  Of  the  Forgiveness  of  sins ; 


116 


OF  THE  HOLY  GHOST. 


4.  Of  the  Resurrection  of  the  Body ; 

5.  Of  Eternal  Life. 

I.  OF  THE  HOLY  GHOST. 

275.  W hich  ivords  of  the  third  Article  treat  of  the  Holy  Ghost? 

^‘1  believe  in  the  Holy  Ghost.’’ 

276.  Why  do  you  say:  I believe  in  the  Holy  Ghost? 

Because  He  is  the  third  person  of  the  Godhead, 

who  from  eternity  proceeds  from  the  Father  and 
the  Son,  and  is  thus  the  true  God,  in  whom  alone 
we  are  to  believe  and  who  alone  is  to  be  worshiped. 

Jer.  17,  5 ; Matt.  4,  10.  (Qii.  18.) 

277.  How  do  you  prove  that  the  Holy  Ghost  is  God  ? 

1.  Because  in  the  Scriptures  He  is  expressly 
and  without  any  limitation  called  Lord  (Jehovah) 
and  God ; 

Acts  5,  3-4.  Peter  said,  Ananias,  why  hath  Satan  filled 
thine  heart  to  lie  to  the  Holy  Ghost  ? Thou  hast  not  lied 
unto  men,  but  unto  God.  2 Pet.  1,  21.  (Qu.  5.) 

1 Cor.  3, 16.  Know  ye  not  that  ye  are  the  temple  of  God, 
and  that  the  Spirit  of  God  dwelleth  in  you?  Is.  6,  8-9. 
Comp.  Acts  28,  25-26 ; 2 Sam.  23,  2-3. 

2.  Because  the  essential  attributes  of  God  are 
ascribed  to  Him ; 

a.  Omnipresence : 

Ps.  139,  7-12.  Whither  shall  I go  from  Thy  spirit?  or 
whither  shall  I flee  from  Thy  presence  ? If  I ascend  up  into 
heaven.  Thou  art  there.  If  I take  the  wings  of  the  morn- 
ing, and  dwell  in  the  uttermost  parts  of  the  sea : even  there 
shall  Thy  hand  lead  me,  and  Thy  right  hand  shall  hold  me. 
If  I say.  Surely  the  darkness  shall  cover  me : even  the  night 
shall  be  light  about  me.  Yea,  the  darkness  hideth  not  from 
Tliee ; but  the  night  shineth  as  the  day : the  darkness  and 
the  light  are  both  alike  to  Thee. 

b.  Omniscience : 

1 Cor.  2,  10.  God  hath  revealed  them  unto  us  by  His 


OF  THE  HOLY  GHOST. 


117 


Spirit:  for  the  Spirit  searclieth  all  things,  yea,  the  deep 
things  of  God. 

(?.  Omnipotence : 

1 Cor.  12,  11.  All  these  worketh  that  one  and  the  self- 
same Spirit,  dividing  to  every  man  severally  as  He  will. 

3.  Because  from  eternity  He  proceeds,  in  an 
unspeakable  manner,  from  the  Father  and  the  Son ; 

John  15,  26.  (Qu.  176.)  Gal.  4,  6. 

4.  Because  He  is  of  the  same  essence  with  the 
Father  and  the  Son. 

1 John  5,  7.  (Qu.  169.) 

5.  Because  He  performs  truly  divine  works  by 
His  own  power ; such  are  : 

a.  Creation : 

Gen.  1,  2.  The  Spirit  of  God  moved  upon  the  face  of  the 
waters. 

Ps.  33,  6.  By  the  word  of  the  Lord  were  the  heavens 
made : and  all  the  host  of  them  by  the  breath  (Spirit)  of 
His  mouth. 

b.  Preservation : 

Job  33,  4.  The  Spirit  of  the  Lord  hath  made  me,  and  the 
breath  of  the  Almighty  hath  given  me  life. 

c.  Foretelling  future  events : 

2 Pet.  1,  21.  (Qu.  5.) 

d.  Miracles : 

Matt.  12,  28. 

e.  Regeneration : 

John  3,  5.  (Qu.  132.) 

/.  Renewing : 

Tit.  3,  5.  According  to  His  mercy  He  saved  us,  by  the 
washing  of  regeneration,  and  renewing  of  the  Holy  Ghost. 

g.  Moving  to  prayer  : 

Bom.  8,  15.  26. 


118 


OF  THE  HOLY  GHOST. 


6.  Finally,  because  truly  divine  service  and 
honor  are  given  Him. 

Matt.  28,  i9.  (Qu.  1.)  Is.  6,  3.  (Qu.  160.1 

These  and  other  proofs  show  clearly  that  the 
Holy  Ghost  is  truly,  really  and  naturally  God. 

278.  Hoiv  do  you  prove  that  the  Holy  Ghost  is  really  a dis- 
tinct person  from  the  Father  and  the  Son  f 

By  the  following  evidence  : 

1.  Because  in  the  Creed  we  confess  our  faith 
severall}^  in  God 

a.  The  Futher, 

h.  The  Son, 

c.  The  Holy  Ghost ; 

2.  Because  in  the  baptism  of  Christ  He  re- 
vealed Himself  as  a person  distinct  from  the  Father 
and  the  Son,  Matt.  3,  16 ; John  1,  32  ; 

3.  Because  He  is  expressly  called  another  Com- 
forter by  Christ.  Therefore  He  must  be  another 
person,  distinct  from  the  Father  and  the  Son. 

.John  14,  16-17.  1 will  pray  the  Father,  and  He  shall 
give  you  another  Comforter,  that  He  may  abide  with  you 
for  ever ; even  the  Sx3irit  of  truth,  whom  the  world  cannot 
receive. 

279.  How  do  you  prove  that  the  Holy  Ghost  proceeds  from 
the  Father  and  the  Son  f 

That  He  proceeds  from  the  Father  Ave  are  ex- 
pressly assured  in  John  15,  26 ; that  He  proceeds 
also  from  the  Son  is  proved  by  this  fact,  among 
others,  that  He  is  called  the  Spirit  of  the  Son,  Gal. 
4,  6,  the  Spirit  of  Christ,  Rom.  8,  9,  the  Spirit  of 
the  mouth  of  Chrisf  and  the  breath  of  His  lips,  2 
Thess.  2,  8 ; Is.  11,  4,  and  that  He  is  sent  by  the 
Son,  John  15,^26';  16,  7. 

280.  W hy  is  the  Holy  Spirit  called.  Spirit  f 

1.  Because  He  is  in  truth  a divine,  spiritual, 
incorporeal  being ; 


OF  SANCTIFICATION. 


119 


2.  Because  within  the  pure  and  undivided  es- 
sence of  the  Godhead  He  proceeds,  iii  an  unspeak- 
able manner,  from  the  Father  and  the  Son ; 

3.  Because  He  excites  spiritual  emotions  in  the 
hearts  of  men,  John  3,  8. 

281,  Why  is  He  called  the  Holy  Spirit  f 

1.  Because  He  is  essentially  holy; 

2,  Because  He  is  the  author  of  true  holiness, 
and  truly  sanctifies  ail  the  elect, 

1 Cor.  6,  11,  But  ye  are  washed,  but  ye  are  sanctified, 

but  ye  are  justified  in  the  name  of  the  Lord  Jesus,  and  by 
the  Spirit  of  our  God.  “ 

282,  WhatismeaTii  by  the  sanctificaiion  of  which  the  third 
Article  treats  f 

It  is  properly  that  act  of  the  Holy  Spirit  in 
which  He  calls  us  through  the  Gospel,  enlightens 
us  by  His  gifts,  and  sanctifies  and  preserves  us  in 
the  true  faith. 

283,  Can  then  no  one,  in  hi;s  conversion  to  God^  do  anything 
by  his  own  power  ^ 

Not  at  all;  for  just  on  this  account  believe 
that  I cannot  by  my  own  reason  or  strength  be- 
lieve in  Jesus  Christ  my  Lord,  or  come  to  Him.” 

284,  W hy  is  this  f 

Because  by  the  fall  of  our  first  parents  all  the 
powers  of  our  intellect  and  will  are  so  entirely 
corrupted,  that  we  are  not  able  of  ourselves  to 
think  anything  as  of  ourselves. 

2 Cor.  3,  5.  Not  that  we  are  sufficient  of  ourselves  to 
think  any  thing  as  of  ourselves;  but  our  sufficiency  is  of  God. 

1 Cor.  2, 14.  The  natural  man  receiveth  not  the  things  of 
the  Spirit  of  God  : for  they  are  foolishness  unto  him : neither 
can  he  know  them,  because  they  are  spiritually  discerned. 
(Intellect.)  ^ 

John  15,  5.  AVithout  me  ve  can  do  nothing.  Eph.  2, 1. 
(Qu.  132.)  Rom.  8,  7.  (Will.) 


120 


OF  FKEE  WILE. 


285.  Has  man  then^  since  the  fall,  a free  ivlll  before  conversion  f 

1.  In  civil  and  external  actions  lie  has,  although 
it  is  weakened  in  various  ways,  on  account  of 

a.  The  corruption  of  nature, 

b.  The  wiles  of  the  devil, 

c.  The  power  of  passion, 

d.  The  errors  of  judgment. 

2.  In  spiritual  matters  man  has  no  freedom  of 
will,  so  that  he  cannot  prepare  himself  for  divine 
grace,  nor  accept  it  when  it  is  offered,  nor  awaken 
himself  to  conversion  and  renewal,  just  as  a dead 
man  cannot  restore  himself  to  life  or  communicate 
any  power  to  himself. 

286.  W lienee  then  does  conversion  to  God  and  faith  in  Jesus 
Chr  ist  come  f 

It  is  a gracious  gift  of  the  Holy  Ghost,  who 
works  both  in  us  by  His  mighty  power. 

Phil.  2,  13.  It  is  God  which  worketh  in  you  both  to  will 
and  to  do  of  His  good  pleasure. 

Jer’  31,  18.  Turn  Thoii  me,  and  I shall  be  turned ; for 
Thou  art  the  Lord  my  God.  1 Cor.  12,3 : Col.  2,  12.  (Qu, 
139.)  Matt.  16, 17 ; John  6,  44.  65. 

Ps.  51,  12.  (Qu.  86.)  Ez.  36,  26-27.  Phil.  1,  6. 

287.  By  what  means  does  the  Holy  Ghost  work  this  in  m f 

By  the  Word  of  God  and  the  Holy  Sacraments; 

for  through  the  Gospel  He  calls  us,  enlightens  us 
by  His  gifts,  and  sanctifies  and  preserves  us  in  the 
true  faith. 

Rom.  10,  17.  So  then  faith  cometh  by  hearing,  and  hear- 
ing by  the  word  of  God.  Gal.  3,  2. 

Tit.  3,  5-6.  ICor.  12, 13, 

288.  What  is  the  calif 

It  is  the  act  of  the  Holy  Spirit  by  which  He 
graciously  calls  and  gathers  us,  offers  us  the  grace 
of  God,  and  gives  us  power  to  accept  it. 


OF  ENLIGHTENING,  SANCTIFYING,  PRESERVING.  121 

1 Tim.  1,  9.  God  hath  saved- us,  and  called  us  with  an 
holy  calling,  not  according  to  our  works,  but  according  to 
His  own  purpose  and  grace,  which  was  given  us  in  Christ 
Jesus  before  the  world  began. 

1 Pet.  2,  9.  Ye  are  a chosen  generation,  a royal  priest- 
hood, an  holy  nation,  a peculiar  people;  that  ye  should 
shew  forth  the  praises  of  Him  who  hath  called  you  out  of 
darkness  into  His  marvellous  light.  Matt.  22,  1-14;  23, 
37;  Is.  65,  2;  Eev.  3,  2. 

289.  W hat  is  enlightening  ? 

It  is  that  act  of  the  Holy  Spirit  in  which,  by 
the  bright  light  of  the  Gospel,  He  enlightens  our 
darkened  understandings  with  His  gifts,  that  we 
may  know  Christ  as  our  Saviour,  believe  in  Him, 
and  thus  be  saved. 

2 Cor.  4,  6.  God,  who  commanded  the  light  to  shine  out 
of  darkness,  hath  shined  in  our  hearts,  to  give  the  light  of 
the  knowledge  of  the  glory  of  God  in  the  face  of  Jesus 
Christ.  V.  3-4 ; Acts  26,  18. 

290.  What  is  sanctifying , as  used  here  in  the  narrovj  sense  f 

It  is  the  act  of  the  Holy  Spirit  in  which  He 
sanctifies  us  through  the  Gospel  in  the  true  faith  in 
Jesus  Christ,  and  moves  us  to  holy  works  which 
are  pleasing  to  God. 

Acts  15,  9 ; Gal.  5,  6.  (Qu.  185.)  Epli.  2,  10.  (Qu.  146.) 
Tit.  2,  14. 

g Heb.  12,  14.  Follow^  peace  with  all  men,  and  holiness, 
without  which  no  man  shall  see  the  Lord. 

1 Thess.  4,  3.  This  is  the  will  of  God,  even  your  sanctifi- 
cation. 

291 . W hat  is  preserving  ? 

It  is  the  act  of  the  Holy  Spirit  in  which  through 
the  Gospel  and  faith  He  preserves  us  to  eternal  life. 

1 Pet.  1.  5.  Ye  are  kept  by  the  power  of  God  through 
faith  unto  salvation.  Phil.  1,  6. 


122 


OF  THE  CHURCH. 


II.  OF  THE  CHURCH. 

292.  W hick  words  of  the  third  Article  treat  of  the  Church  f 

The  words : believe  in  a Holy  Christian 

Church,  the  Communion  of  Saints.” 

293.  What  do  we  understand  by  the  word  Church  f 

Not  the  buildings  of  wood  or  stone  which  we 
are  accustomed  to  call  churches ; but  the  Church 
here  properly  is  the  congregation  of  those  who  are 
called  to  the  kingdom  of  God,  who  adhere  to  the 
W ord  of  God  and  the  Holy  Sacramento,  and  who 
are  built  up  by  them  in  the  true  faith  unto  eternal 
life. 

Eph.  2,  19-22.  Now  therefore  ye  are  no  more  strangers 
and  foreigners,  but  fellow-citizens  with  the  saints,  and  of  the 
household  of  God ; and  are  built  upon  the  foundation  of  the 
apostles  and  prophets,  Jesus  Christ  Himself  being  the  chief 
corner  stone;  in  whom  all  the  building  fitly  framed  together 
growetli  unto  a holy  temple  in  the  Lord  : in  whom  ye  also 
are  builded  together  for  a habitation  of  God  through  the 
Spirit. 

294.  Why  do  we  say : believe  in  the  Church’^  ? 

Because  the  true  Church  of  Christ  is  invisible^ 

and  no  one  can  see  into  the  heart,  or  know  infalli- 
bly who,  among  those  that  hre  found  in  the  visible 
congregation,  possess  true  faith  in  Christ  and  are 
thus  living  members  of  the  true  Church. 

Heb.  11,  1.  tQu.  185,) 

2 Tim.  2,  19.  The  foundation  of  God  standeth  sure,  hav- 
ing this  seal.  The  Lord  knoweth  them  that  are  His.  And, 
Let  every  one  that  nameth  the  name  of  Christ  depart  from 
iniquity. 

Luke  17,  20.  21.  The  kingdom  of  God  cometh  not  with 
observation  ; neither  shall  they  say,  Lo  here ! or,  Lo  there ! 
for  behold,  the  kingdom  of  God  is  within  you.  1 Kin.  19, 
14.  18;  2 Sam.  15,  11 ; Heb.  12,  22-23;  Gal.  4,  26. 


OF  THE  CHUKCH. 


123 


•295.  How  therefore  does  the  Creed  itself  explain  the  ivoi'd  Church  P 

By  the  words  ^‘Communion  of  Saints/’  that  is, 
an  assembly  in  which  there  are  none  but  saints, 
or,  still  more  clearly,  a holy  assembly. 

Eph.  5,  25-27.  Christ  also  loved  the  Church  and  gave 
Himself  for  it ; that  He  might  sanctify  and  cleanse  it  with 
the  washing  of  water  by  the  word,  that  He  might  present  it 
to  Himself  a glorious  Church,  not  having  spot  or  wrinkle, 
or  any  such  thing ; but  that  it  should  be  holy  and  without 
blemish. 


296.  But  does  not  Christ  Himself  compare  the  kingdom  of 
God  to  a net  full  of  good  and  of  bad  fishes,  &c.  ? 

When  Christ  says  that  the  kingdom  of  heaven 
is  like  unto  a net,  or  unto  ten  virgins.  He  does  not 
mean  that  the  wicked  are  the  Church,  but  teaches 
how  the  Church  apj^ears  in  this  world ; therefore 
He  says  that  it  is  like  unto  these  things,  that  is,  as 
in  a mass  of  fishes  the  good  and  the  bad  are  min- 
gled together,  so  the  Church  on  earth  is  hidden 
among  the  mass  of  the  ungodly ; and  He  desires 
that  the  pious  should  not  be  offended  at  this. 

Matt.  13,  24-26;  47-48;  22,  10-13;  25,  1-12. 

Matt.  13,  38.  The  field  is  the  world ; the  good  seed  are 
the  children  of  the  kingdom  ; but  the  tares  are  the  children 
of  the  wicked  one. 

* 297.  Do  then  the  ivicked  and  the  hypocrites  not  belong  to  the 
Church  f 

Although  the  wicked  and  ungodly  hypocrites 
have  fellowship  with  the  true  Church  in  external 
signs,  in  name  and  ofiices,  still,  if  we  would  speak 
of  the  Church  in  its  proper  sense,  we  must  speak 
of  the  Church  which  is  the  body  of  Christ  and  has 
communion  not  only  in  external  signs,  but  has  the 
gifts,  the  Holy  Spirit  and  faith,  in  the  heart. 

Gen.  4,  3-5;  9,  18;  21,  9;  27,  41 ; 37,  4;  Mart.  10.  2-4; 


124 


OF  THE  CHtJRCH. 


1 Cor.  5,  1 ; 15,  12  f 2 Cor.  12,  20-21 ; Gal.  5,  4:  Acts  20, 
29-30;  Kev.  2,  14-15.  (Communion  of  signs.) 

Kev.  3,  1.  Comp.  Acts  11,  26;  8,13-24.  (Communion 
of  names.) 

John  11,  49-51 ; 2 Cor.  11,  13-14;  3 John  9-10;  Kev.  3, 
14-18.  (Communion  of  offices.) 

Kom.  2,  28-29 ; 9,  6 ; 1 John  2,  19. 

Eph.  1,  22-23.  God  gave  Christ  to  be  the  head  over  all 
things  to  the  Church,  which  is  His  body,  the  fullness  of  Him 
that  filleth  all  in  all. 

Kom.  8,  9.  If  any  man  have  not  the  Spirit  of  Christ,  he 
is  none  of  Plis. 

298.  Why  is  the  Church  called  One  ? 

1.  Because  God  the  Father,  Son  and  Holy 
Ghost,  by  whom  it  is  gathered  and  whom  it  wor- 
ships, is  one ; 

2.  Because  it  has  but  one  foundation,  which  is 
Christ  ; 

3.  Because  in  it  the  saints*  have  one  and  the 
same  communion  of 

a.  Doctrine  and  faith, 

h.  The  sacraments.  Baptism  and  the  Holy  Sup- 
per,  ^ 

c.  The  spiritual  body,  whose  head  is  Christ, 

d.  The  Spirit,  and 

e.  The  hope-of  eternal  Ife. 

Eph.  4,  3-6.  Endeavoring  to  keep  the  unity  of  the  Spirit 
in  the  bond  of  peace.  There  is  one  body,  and  one  Spirit, 
even  as  ye  are  called  in  one  hope  of  your  calling  : one  Lord, 
one  faith,  one  baptism,  one  God  and  Father  of  all,  who  is 
above  all,  and  through  all,  and  in  you  all. 

1 Cor.  3,  11.  Other  foundation  can  no  man  lay  than  that 
is  laid,  which  is  Jesus  Christ. 

Eph.  2, 19-22.  (Qu.293.)  Kom.  12,  4-5;  1 Cor.  12, 12-13. 

^ 299.  Why  is  the  Church  called  holy  f 

1.  Because  Christ  sanctifies  it  with  His  blood ; 

2.  Because  it  is  purified  by  His  merits  through 
the  Word  and  the  Sacraments,  and  through  faith  ; 


OF  THE  CHURCH. 


125 


3.  Because  it  serves  God  with  holy  and  right- 
eous works ; 

4.  Because  it  lives  in  the  holy  exercise  of  wor- 
ship and  Christian  love. 

Eph.  5,  25-27.  (Qu.  296.)  1 Cor.  1,  2;  Luke  1,  74-75. 

* 300.  Why  is  the  Church  called  Christian  or  catholic, 
that  is,  universal? 

1.  Because  it  is  gathered  from  among  all  peo- 
ple, throughout  the  whole  world ; 

2.  Because  it  confesses  with  one  consent  the 
catholic,  that  is,  universal  doctrine  of  the  Proph- 
ets, of  Christ,  and  of  the  Apostles,  and  clings  to 
it ; in  which  sense  it  is  also  called  apostolic, 

John  10,  16.  And  other  sheep  I have,  which  are  not  of 
this  fold : them  also  I must  bring,  and  they  shall  hear  my 
voice ; and  there  shall  be  one  fold,  and  one  Shepherd.  Col. 
1,  5-6.  23 ; Kev.  5,  9-10. 

301.  What  are  the  true  and  infallible  marks  of  this  holy  Chris- 
tian  Church? 

They  are  these  two  : 

1.  The  pure  preaching  of  the  Word  of  God, 

2.  The  legitimate  administration  of  the  Sacra- 
ments which  God  has  instituted. 

■^  302.  Why  so? 

Because  these  marks 

1.  Unerringly  indicate  the  true  Church; 

Is.  55,  10-11.  As  the  rain  cometh  down,  and  the  snow 
from  heaven,  and  returneth  not  thitlier,  but  watereth  the 
earth,  and  maketh  it  bring  forth  and  bud,  that  it  may  give 
seed  to  the  sower,  and  bread  to  the  eater : so  shall  my  word 
be  that  goeth  forth  out  of  my  mouth:  it  shall  not  return 
unto  me  void,  but  it  shall  accomplish  that  which  I please, 
and  it  shall  prosper  in  the  thing  whereto  I send  it. 

2.  Belong  to  it  alone  and  always  ; 

John  8,  31-32.  If  ye  continue  in  my  word,  then  are  ye 


126 


OF  THE  CHURCH. 


my  disciples  indeed ; and  ye  shall  know  the  truth,  and  the 
truth  shall  make  you  free.  Matt.  28,  19-20.  (Qr.  1.) 

Matt.  16,  18.  Thou  art  Peter,  and  upon  this  rock  I will 
build  my  church : and  the  gates  of  hell  shall  not  prevail 
against  it. 

3.  Distinguish  it  from  all  other  assemblies ; 

John  10,  27-28.  My  sheep  hear  my  voice,  and  I know 

them,  and  they  follow  me : and  I give  unto  them  eternal 
life ; and  they  shall  never  perish,  neither  shall  any  pluck 
them  out  of  my  hand.  V.  5 ; 14,  23-24. 

4.  Cannot  be  separated  from  it. 

303.  How  are  the  pure  preaching  of  the  W 3rd  and  the  legit- 
imate adiuinistration  of  the  Sacraments  inseparable  from  the 
Church  f 

This  is  to  be  understood  of  the  Church  as  long 
as  it  is  and  remains  such;  for  where  these  are 
corrupted  the  Church  is  also  corrupted,  and  where 
these  are  entirely  abandoned  the  Church  also 
ceases  to  exist. 

Eev.  3,  10-11 ; Acts  15,  1 ; Gal.  1,  2.  Comp.  3,  1 ; 4, 10- 
11 ; 5,  4.  9. 

Ps.  26,  5.  I have  hated  the  congregation  of  evil  doers, 
and  will  not  sit  with  the  wicked.  Eev.  2,  13. 

304.  W hen  is  the  doctrine  of  the  Church  rightly  used  ? 

1.  When  we  are  concerned  to  know  which  is 
the  true  Christian  Church  and  adhere  to  it ; 

2.  When  we  diligently  avoid  all  churches  and 
assemblies  that  have  a false  faith ; 

3.  When- we  earnestly  take  heed  that  we  do 
not  belong  only  to  the  external  communion  of 
saints,  as  all  hypocrites  and  sham  Christians  are 
accustomed  to  do,  but  that  we  belong  to  the  in- 
ternal communion,  avoiding  all  wicked  fellowship, 
and  using  all  diligence  to  remain  in  the  commun- 
ion of  saints  unto  our  end,  and  thus  in  eternity. 

Matt.  10,  23-33.  Whosoever  therefore  shall  confess  me 
before  men,  him  will  I confess  also  before  ray  Father  which 


OF  FORGIVENESS  OF  SIN,  OR  JUSTIFICATION. 


127 


is  in  heaven.  But  whosoever  shall  deny  me  before  men, 
him  will  I also  deny  before  my  Father  which  is  in  heaven. 
Acts  17,  11;  2,  42;  1 Cor.  1,  10. 

2 Cor.  6, 14-18.  Be  ye  not  unequally  yoked  together  wuth 
unbelievers : for  what  fellowship  hath  righteousness  with 
unrighteousness?  and  what  communion  hath  light  with 
darkness  ? And  what  concord  hath  Christ  with  Belial  ? or 
what  part  hath  he  that  believeth  with  an  infidel  ? And  what 
agreement  hath  the  temple  of  God  with  idols?  for  ye  are 
the  temple  of  the  living  God ; as  God  hath  said,  I will  dwell 
in  them,  and  walk  in  them  ; and  I will  be  their  God,  and  they 
shall  be  my  people.  Wherefore  come  out  from  among  them, 
and  be  ye  separate,  saith  the  Lord,  and  touch  not  the  un- 
clean thing ; and  I will  receive  you,  and  will  be  a Father 
unto  you,  and  ye  shall  be  my  sons  and  daughters,  saith  the 
Lord  Almighty. 

Bom.  16,  17.  Now  I beseech  you,  brethren,  mark  them 
which  cause  divisions  and  offences,  contrary  to  the  doctrine 
which  ve  have  learned ; and  avoid  them.  Ps.  26,  5-8. 
(Qu.  303  and  53.) 

Matt.  7, 15.  Beware  of  false  prophets,  which  come  to  you 
in  sheep’s  clothing,  but  inwardly  they  are  ravening  wolves. 
Tit.  3,  10-11 ; 1 John  4,  1 ; 2 John  10-11 ; Matt.  7,  21.  (Qu. 
40.)  8,11-12;  Ps.l.— Matt.7,21.  (Qu.  40.)  8,11-12;  Ps.  1. 

Matt.  24,  13.  He  that  shall  endure  unto  the  end,  the 
same  shall  be  saved. 

Bev.  2,  10.  Be  thou  faithful  unto  death,  and  I will  give 
thee  a crov/n  of  life.  Heb.  10,  38-39. 

III.  OP  THE  FOliaiVENESS  OP  SIN,  OR  JUSTIFICATION. 

305.  W hy  do  you  say  in  this  article : I believe  in  the  forgive- 
ness  of  sins  f 

Because  I am  fully  assured  that  I cannot  hy  my 
own  power  or  my  own  works  be  justified  before 
God,  but  that  forgiveness  of  sins  is  bestowed  upon 
me  by  grace,  through  faith  in  the  Lord  Jesus 
Christ.  For  where  there  is  forgiveness  of  sin 
there  is  also  true  justification. 

Ps.  130,  3-4.  If  Thou,  Lord,  shouldest  mark  iniquities, 
O Lord,  who  shall  stand?  But  there  is  forgiveness  with  Thee, 
that  Thou  mayest  be  feared.  Ps.  143,  2 ; Is.  64,  6.  (Qu. 
124.)  Job  25,  4-6. 


128  OF  FORGIVENESS  OF  SIN,  OR  JUSTIFICATION. 

306.  What  is  justification  f 

Justification  is  that  act  of  God  by  which,  from 
pure  grace  and  mercy,  for  the  sake  of  Christ’s  mer- 
its, He  forgives  the  sins  of  a poor  sinner  who  truly 
believes  in  Christ,  and  receives  him  to  eternal  life. 

307.  How  then  do  you  become  just  before  God  and  obtain 
eternal  salvation  ? 

Not  by  the  merit  of  works,  or  by  an  indwelling 
and  infused  righteousness,  but  only  through  the 
grace  and  mercy  of  God,  for  the  sake  of  the  merit 
of  Christ  alone,  which  I have  apprehended  and 
appropriated  by  true  confidence  of  the  heart. 

Or : 

By  the  most  holy  obedience,  and  by  the  suffer- 
ings and  death  of  our  Lord  and  Saviour  Jesus 
Christ,  not  by  any  other  works.  To  this  I cling 
with  undoubting  faith  and  upon  this  I fix  my 
heart’s  entire  confidence. 

308.  By  what  texts  of  Scripture  do  you  prove  this  f 

Especially  by  the  following,  selected  from  the 
great  number : 

Kom.  3,  23-25.  There  is  no  difference  ; for  all  have  sinned, 
and  come  short  of  the  glory  of  God ; being  justified  freely 
by  His  grace,  through  the  redemption  that  is"  in  Christ 
Jesus,  whom  God  hath  set  forth  to  be  a propitiation^  through 
faith  in  His  blood,  to  declare  His  righteousness  for  the  remis- 
sion of  sins  that  are  past,  through  the  forbearance  of  God. 

Rom.  3,  28;  Eph.  2,  8.  (Qu.  147.)  2 Tim.  1,  9.  (Qu.288.) 
Rom.  4,  5.  (Qu.  140.)  Rom.  10,  4.  (Qu.  125.)  Ps.  32,  1-2. 
(Comp.  Rom.  4.  6-7.)  Gen.  15,  6.  (Comp.  Rom.  4, 3.)  Is.  55, 
11 ; Rom.  11,  6. 

309.  But  how  can  it  be  said  that  ive  are  justified  alone  by 
grace,  alone  for  the  sake  of  Christ’s  mer  it,  alone  through  faith,  and 
still  through  the  Word  of  God  and  the  Sacraments  f 

We  are  justified 

1.  By  the  grace  and  mercy  of  God,  as  the  effi- 
cient cause : 


OF  THE  HKSURRECrrON  OF  TTTE  T50DY. 


129 


2.  For  the  sake  of  Christ’s  merits,  as  the  mer- 
itorious cause ; 

3.  Through  faith  alone,  as  the  only  instrumental 
cause,  or  the  hand  which  grasps  salvation  ; 

4.  Through  the  Word  and  Sacraments  as  the 
means  of  graee^  which  either  convey  or  seal  salva- 
tion. 

310.  Can  and  should  believers  be  certain  of  their  faith  and 
of  their  justification  and  salvation? 

Yes,  undoubtedly ; for  as  the  evangelical  prom- 
ises of  the  forgiveness  of  sins,  of  perseverance  in 
faith,  and  of  the  attainment  of  eternal  life  are 

1.  Inimovable  and  certain, 

2.  Confirmed  by  a divine  oath, 

3.  Sealed  by  the  Holy  Ghost  in  the  hearts  of 
the  pious,  and 

4.  Ratified  b}"  the  Holy  Sacraments  as  seals, 
believers  can  and  should  be  certain  that  neither 
death  nor  life  shall  be  able  to  separate  us  from  the 
love  of  God  wdiich  is  in  Christ  Jesus  our  Lord. 

2 Cor.  1,  20  ; Ez.  33,  11.  (Qu.  180.)  Comp.  Heb.  6, 17-18 ; 

2 Cor.  1,  21-22;  Korn.  4,  11. 

Kom.  8,  38-39.  I am  persuaded,  that  neither  death,  nor 
life,  nor  angels,  nor  principalities,  nor  powers,  nor  things 
present,  nor  things  to  come,  nor  height,  nor  depth,  nor 
any  other  creature,  shall  be  able  to  separate  ns  from  the 
love  of  God  which  is  in  Christ  Jesus  our  Lord.  2 Tim.  1, 
12.  (Qu.  139.)  ^ 

IV.  OE  THE  RESURRECTION  OF  THE  BODY. 

311.  Why  do  you  say:  /believe  in  the  resurrection  of  the 
body  f 

Because  I can  in  no  wise  comprehend  it  with 
my  reason,  but  expect  a resurrection  of  the  dead 
in  firm  faith  only  on  account  of  the  divine  prom- 
ises. 

Acts  17,  32;  23,  8;  1 Cor.  15,  12;  2 Tim.  2,  18. 

9 


130 


OF  THE  RESURRECTION  OF  THE  BODY. 


* 312.  But  ivhy  do  you  believe  in  the  resurrection  of  the  body  only  f 

Because,  properly  speaking,  only  that  shall  rise 

which  has  perished;  but  the  body  only  has  per- 
ished; therefore  only  the  body  shall  rise  again. 
The  soul  can  literally  neither  die  nor  rise  again, 
because  it  is  immortal. 

Matt.  10,  28.  (Qu.  18.)  Eccl.  12,  7 ; Acts  7,  58  ; 1 Pet.  3, 
19  ; Eev.  6,  9 ; Wis.  3, 1. 

313.  By  ichat  texts  of  Scripture  do  you  prove  that  there  will 
certainly  be  a resurrection  of  the  body  f 

Job  19,  25-26.  I know  that  my  Redeemer  liveth,  and 
that  He  shall  stand  at  the  latter  day  upon  the  earth ; and 
though,  after  my  skin,  Avorms  destroy  this  body,  yet  in  my 
flesh  shall  I see  God.  John  11,  25,  (Qu.  260.)  John  6, 
40.  54  ; Luke  20,  37-38. 

1 Kin.  17,  17  &c. ; 2 Kin.  13,  21 ; Luke  7,  14-15  ; Mark 
5,  41 ; John  11,  43-44 ; Acts  9,  36  &c. ; 20,  9-10 ; Matt.  27, 
52-53;  17,3-4.  (Examples.) 

314.  W ho  shall  rise  again  f 

All  human  beings,  without  exception,  who  have 
lived  from  the  beginning  of  the  world  and  shall 
live  to  the  end  of  time,  whatever  their  sex,  age  or 
condition  may  be,  wdiether  good  or  bad,  just  or 
unjust. 

.John  5,  28-29.  The  hour  is  coming,  in  which  all  that  are 
in  the  graves  shall  hear  His  voice,  and  shall  come  forth ; 
they  that  have  done  good,  unto  the  resurrection  of  life ; and 
they  that  have  done  evil,  unto  the  resurrection  of  damna- 
tion. Rev.  20,  13  ; 1 Cor.  15,  51-52. 

* 315.  Will  the  bodies  loith  which  men  shall  7'ise  be  the  same 
tuhich  they  had  here,  or  vjill  they  he  new  bodies  ? 

They  will  be  the  same  in  all  their  parts,  because 

1.  "The  Lord  keepeth  all  the  bones  of  the  saints, 
so  that  not  one  of  them  is  broken,  Ps.  34,  20 ; 

2.  Every  one  shall  receive  the  the  things  done 
in  the  body,  2 Cor,  5,  10 ; 

3.  This  corruptible  must  put  on  incorruption, 
ICor.  1.5,  53; 


OF  ETERNAL  LIFE. 


131 


4.  In  this  flesh  and  with  these  eyes  we  shall 
see  our  Redeemer,  Job  19,  26-27 ; 

5.  It  is  meet  that  the  body  which  shares  the 
cross  should  also  have  part  in  the  glory. 

316.  What  difference  shall  there  he  in  their  resurrection? 

They  that  have  done  good  shall  come  forth  unto 
the  resurrection  of  life,  but  they  that  have  done 
evil,  unto  the  resurrection  of  damnation,  and  to 
shame  and  everlasting  contempt. 

Dan.  12,  2.  Many  of  them  that  sleep  in  the  dust  of  the 
earth  shall  awake,  some  to  everlasting  life,  and  some  to 
shame  and  everlasting  contempt.  John  5,  28-29.  (Qu.  314.) 

Phil.  3,  20-21.  Our  conversation  is  in  heaven ; from 
whence  also  we  look  for  the  Saviour,  the  Lord  Jesus  Christ ; 
who  shall  change  our  vile  body,  that  it  may  be  fashioned 
like  unto  His  glorious  body,  according  to  the  working 
whereby  He  is  able  even  to  subdue  all  things  unto  HimselK 
1 Cor.  15,  41-44 ; Luke  20,  36. 

V.  OF  ETERNAL  LIFE. 

317’  Why  do  you  say:  I beiseve  in  the  life  everlasting? 

Because  I cannot  ascertain  it  by  my  senses,  but 
am  assured  that  there  is  such  a life  by  the  Word 
of  God  only,  which  I apprehend  in  firm  faith. 

318.  Soto  do  you  prove  that  there  is  an  eternal  life  ? 

By  clear  testimonies  of  Holy  Scripture  : 

Matt.  25,  46.  These  shall  go  away  into  everlasting  pun- 
ishment, but  the  righteous  into  life  eternal.  (Qu.  316.) 

John  10,  27-28.  (Qu.  302.)  3,16.  (Qu.  139.) 

Heb.  13,  14.  Here  we  have  no  continuing  city,  but  we 
seek  one  to  come. 

319.  What  will  man^s  condition  he  in  eternal  life? 

There  will  be  eternal  salvation,  combined  with 
unspeakable  happiness,  joy  and  glory,  which  eye 
hath  not  seen,  ear  hath  not  heard,  neither  have 
entered  into  the  heart  of  man,  1 Cor.  2,  9. 


132 


OF  THE  ELECTION  TO  ETERNAL  LIFE. 


Eev.  21,  4.  God  shall  wipe  away  all  tears  from  their 
eyes  ; and  there  shall  be  no  more  death,  neither  sorrow,  nor 
crying,  neitlier  shall  there  be  any  more  pain  : for  the  former 
things  are  passed  away.  2 Tim.  4,  18.  (Qu.  244.)  (Deliver- 
ance from  all  evil.) 

Mdtt.  5,  8.  (Qu.  117.)  1 Cor.  13,  12.  (Seeing  God.) 

1 John  3,  2.  Beloved,  now  are  we  the  sons  of  God,  and 
it  doth  not  yet  appear  what  we  shall  be  : but  we  know  that, 
when  He  shall  appear,  we  shall  be  like  Him ; for  we  shall 
see  Him  as  He  is.  Ps.  17,  15  ; 2 Pet.  3,  13.  (Kenewal  oi 
the  image  of  God. ) 

Ps.  16,  11.  At  Thy  right  hand  there  are  pleasures  for 
evermore.  Luke  6,  21 ; Ps.  126,  5-6. 

Kev.  14, 13.  Blessed  are  the  dead  which  die  in  the  Lord 
from  henceforth : Yea,  saith  the  Spirit,  that  they  may  rest 
from  their  labors  ; and  their  works  do  follow  them. 

Bom.  8,  18.  I reckon,  that  the  sufferings  of  this  present 
time  are  not  worthy  to  be  compared  with  the  glory  which 
shall  be  revealed  in  us.  Matt.  25,  21.  34 ; Bev.  2, 10 ; 2 Tim. 
4,  8 ; Matt.  13, 43 ; Luke  23,  43 ; Bev.  21.  (Jov,  rest,  glory.) 
Wis.  5,  1-17. 

2 Cor.  9,  6.  He  which  soweth  sparingly,  shall  reap  also^ 
sparingly ; and  he'which  soweth  bountifully,  shall  reap  also 
bountifully.  1 Cor.  15,  41-^2 ; Dan.  12,  3 ; Matt.  19,  28. 
(Degrees.) 

. 320.  For  ivho  n is  this  glory  and  happiness  of  eternal  life  c?6- 
signed  ? 

Only  for  believers,  who  continue  in  the  true 
faith  unto  their  end,  Matt.  24,  13 ; because  for 
these,  by  the  election  of  God,  the  kingdom  is  pre- 
pared from  the  foundation  of  the  world.  Matt. 
25,  34. 

OF  THE  ELECTION  TO  ETERNAL  LIFE. 

* 321.  W hat  then  is  the  divine  election  of  grace? 

It  is  that  act  of  God  by  which  He,  according  to 
the  purpose  of  His  will,  alone  out  of  His  grace  and 
mercy  in  Christ,  has  resolved  to  save  all  those  who 
shall  steadfastly  believe  in  Christ,  to  the  praise  of 
His  glorious  grace. 


OF  THE  ELECTIOISr  TO  ETERNAL  LIFE. 


133 


Eph.  1,  3-6.  Blessed  be  the  God  and  Father  of  onr  Lord 
Jesus  Christ,  who  hath  blessed  us  with  all  spiritual  bless- 
ings in  heavenly  places  in  Christ : according  as  He  hath 
chosen  us  in  Him,  before  the  foundation  of  the  world,  that 
we  should  be  holy  and  without  blame  before  Him  in  love; 
having  predestinated  us  unto  the  adoption  of  children  by 
Jesus  Christ  to  Himself,  according  to  the  good  pleasure  of 
His  will,  to  the  praise  of  the  glory  of  His  grace,  wherein  He 
hath  made  us  accepted  in  the  beloved. 

John  15,  16.  Ye  have  not  chosen  me,  but  I have  chosen 
you.  Matt.  25,  34;  Acts  ! 3,  48;  Phil.  4,  3;  Luke  10,  20; 
Dan.  12,  1 ; Kev.  20,  15 ; Heb.  12,  23. 

* 322.  What  is  the  nature  of  that  decree  of  Godj  according  to 
which  He  has  resolved  to  save  those  who  believe  in  Christ  f 

It  is  not  unconditional,  but  is  so  fixed,  accord- 
ing to  a certain  order,  as  to  embrace  all  the  causes 
and  means  of  our  salvation. 

Kom.  8,  28-30.  We  know  that  all  things  work  together 
for  good,  to  them  that  love  God,  to  them  who  are  the  called 
according  to  His  purpose.  For  whom  He  did  foreknow.  He 
also  did  predestinate  to  be  conformed  to  the  image  of  His 
Son,  that  He  might  be  the  first-born  of  many  brethren. 
Moreover,  whom  He  did  predestinate,  them  He  also  called : 
and  whom  He  called,  them  He  also  justified ; and  whom 
He  justified,  them  He  also  glorified. 

323.  What  are  those  causes  and  means  of  salvation? 

1.  The  boundless  mercy  of  God,  2 Tim.  1,  9. 
(Qu.  288);^ 

2.  The  infinite  merit  of  Christ,  which  is  to  be 
proclaimed  through  the  Gospel,  Eph.  1,  3-6.  (Qu. 
^21); 

3.  Persevering  faith  in  Christ,  2 Thess.  2,  13. 

324.  But  are  not  these  means  of  salvation  appointed  for  all  men 

without  exception  ? ^ 

Certainly;  for 

1.  God  sincerely  desires  to  have  mercy  upon 
all  men ; and  wills  that  all  should  be  saved  and 
that  none  should  perish ; 


134 


OF  THE  ELECTION  TO  ETERNAL  LIFE. 


Ez.  33,  11 ; Jolin  3,  16;  1 Tim.  2,  4 ; 2 Pet.  3,  9.  (Qu. 
180) ; Eom.  11,  32. 

John  6,  37.  Him  that  cometh  to  me,  I Avill  in  no  wise 
cast  out.  Kom.  10,  12-13;  5,  20;  Is.  1,  18.  (Universal 
will  of  grace.) 

2.  Christ  is  the  propitiation  for  our  sins ; and 
not  for  ours  only,  but  also  for  the  sins  of  the  whole 
world ; He  is  the  Saviour  of  all  men,  especially  of 
those  who  believe ; 

1 John  2,  1-2.  (Qu.  239.)  1 Tim.  4,  10  ; 1 Tim.  2,  5-6. 
(Qu.  214.)  2 Pet.  2,  1.  (Qu.  253.)  John  1,  29.  (Qu.  253.)  2 
Cor.  5,  14 ; V.  15.  (Qu.  255.)  John  4,  42.  (Universal  re- 
demption.) 

3.  All  are  called  to  the  benefits  of  Christ,  with 
the  sincere  will  that  all  should  become  partakers ; 
and  the  Gospel  is  preached  to  every  creature,  to 
the  end  that  all  men  every  where  should  repent 
and  come  to  the  knowledge  of  the  truth. 

Matt.  11,  28.  Come  unto  me,  all  ye  that  labor,  and  are 
heavy  laden,  and  I will  give  you  rest. 

Mark  16, 15-16.  Go  ye  into  all  the  world,  and  preach  the 
Gospel  to  every  creature.  He  that  believeth  and  is  baptized 
shall  be  saved ; but  he  that  believeth  not  shall  be  damned. 

Acts  17,  30.  The  times  of  this  ignorance  God  winked  at ; 
but  now  commandeth  all  men  every  where  to  repent.  Gen. 
3,  9 ; 9,  8-9.  (Calling  of  all  men  in  the  time  of  Adam,  Noah, 
and  the  ApOvStles.) 

Matt.  22, 2-9 ; Luke  19, 41.  (Universal  and  sincere  calling.) 

* 325.  Whence  is  it  then  that  not  all  and  every  person^  for 
whom  these  means  of  salvation  are  designed,  is  equally  chosen  to 
eternal  life  f " 

It  is  because  God  has  purposed  not  to  elect  them 
absolutely  and  unconditionally,  but  with  this  ap- 
pointment and  in  this  order,  that  they  should 
through  the  Gospel  believe  in  Jesus  Christ,  and 
by  true  faith  be  saved.  But  because  the  greatest 
number  do  not  believe,  it  necessarily  follows  that 
only  those  who  believe,  and  therefore  but  few, 
are  chosen. 


OF  THE  ELECTION  TO  ETERNAL  LIFE. 


135 


John  6,  40.  This  is  the  will  of  Him  that  sent  me,  that 
every  one  which  seeth  the  Son,  and  believeth  on  Him,  may 
have  everlasting  life : and  I will  raise  him  up  at  the  last  day. 

1 Tim.  1,  15-16.  This  is  a faithful  saying,  and  worthy  of 
all  acceptation,  that  Christ  Jesus  came  into  the  world  to 
save  sinners ; of  whom  I am  chief.  Howbeit  for  this  cause 
I obtained  mercy,  that  in  me  first  J esus  Christ  might  show 
forth  all  long-suffering,  for  a pattern  to  them  which  should 
hereafter  believe  on  Him  to  life  everlasting.  Heb.  4,  2. 

Matt.  22, 14.  Many  are  called,  but  few  are  chosen.  Luke 
12,  32.  (Qu.  388.)  Matt.  7,  13-14.  (Qu.  330.) 

* 326.  But  why  u it  that  not  all  persons  are  endowed  with 
faith  through  th&  Gospel^  and  believe  in  Christ  f 

This  is  because  of  their  own  fault,  inasmuch  as 
they  voluntarily  despise  and  reject  the  Word 
preached,  and  thus  resist  the  operations  of  the 
Holy  Ghost. 

Matt.  23,  37.  O Jerusalem,  Jerusalem,  thou  that  killest 
the  prophets,  and  stonest  them  which  are  sent  unto  thee, 
how  often  would  I have  gathered  thy  children  together, 
even  as  a hen  gathereth  her  chickens  under  her  wings,  and 
ye  would  not ! 

Acts  13, 46.  It  was  necessary  that  the  word  of  God  should 
first  have  been  spoken  to  you : but  seeing  ye  put  it  from 
you,  and  judge  yourselves  unworthy  of  everlasting  life,  lo, 
we  turn  to  the  Gentiles. 

Acts  7,  51.  Ye  stiff-necked,  and  uncircumcised  in  heart 
and  ears,  ye  do  always  resist  the  Holy  Ghost : as  your  fath- 
ers did,  so  do  ye.  Luke  4, 16-24 ; 8, 12 ; 1 Sam.  6, 6.  (Comp. 
Ex.  5,  2;  8,  32.)  Prov.  1,  24-32. 

* 327.  But  whence  does  it  come  that  the  greater  number  is  re- 
jected. and  damned  f 

This  also  is  due  to  their  own  fault,  to  their  im- 
penitence and  unbelief ; for  he  that  believeth  not 
.shall  be  damned,  and  the  wrath  of  God  abideth  on 
him. 

Hos.  13,  9.  O Israel,  thou  hast  destroyed  thyself;  but  in 
me  is  thine  help.  1 Thess.  5,  9.  John  3,  36. 


136 


OF  HELL. 


.*  328.  But  can  those  who  are  truly  regenerated  and  elected^  by 
mortal  sins  reject  and  lose  faith  and  the  grace  of  the  indwelling 
Holy  Spirit  f 

Assuredly;  but  with  the  difierence  that  this 
may  indeed  be  done  totally  by  the  elect,  but  not 
persistently  until  death,  whilst  a regenerate  person 
may  both  fall  away  totally  and  remain  so  until  death. 

Matt.  24,  24.  For  there  shall  arise  false  Christs,  and  false 
prophets,  and  shall  shew  great  signs  and  wonders;  inso- 
much that,  if  it  were  possible,  they  shall  deceive  the  very  elect. 
Eph.  1,  3-6.  (Qu.  321.)  Is.  54, 10;  Luke  22,  32.  (Certainty 
of  the  salvation  of  the  elect.) 

2 Sam.  12.  (Comp.  v.  5-7.)  1 Kin.  11,  4.  (Comp.  Luke  13, 
28.)  Matt.  26,  69  &c.  (Temporary  fall  of  the  elect.) 

Luke  8,  13.  They  on  the  rock  are  they,  which,  when- 
they  hear,  receive  the  word  with  joy ; and  these  have  no 
root,  which  for  a while  believe,  and  in  time  of  temptation 
fall  away.  1 Tim.  1,  18-19;  2 Pet.  2,  20-22;  Luke  11,  24- 
26;  Ez.  18,  24;  2 Tim.  4,  10.  (Comp.  Philem.  24.)  (Fall 
of  believers  until  death.) 


OF  HELL. 

329.  What  will  be  the  punishment  of  the  unbelieving  and  dam- 
ned? 

They  will  be  cast  alive  into  a lake  of  fire  burn- 
ing with  brimstone,  where  they  shall  suffer  terrible 
torments  in  body  and  soul,  and  be  punished  with 
everlasting  destruction. 

Luke  16,  23-24.  And  in  hell  he  lifted  up  his  eyes,  being 
in  torments,  and  seeth  Abraham  afar  off,  and  Lazarus  in  his 
bosom,  and  he  cried,  and  said.  Father  Abraham,  have  mercy 
on  me,  and  send  Lazarus,  that  he  may  dip  the  tip  of  his 
linger  in  water,  and  cool  my  tongue : for  I am  tormented  in 
this  fiame.  V.  25-26 ; Matt.  10,  28.  (Qu.  18.)  22,  13 ; 
Heb.  10,  26-27;  Kev.  14,  9-11.  (Nature  of  the  punish- 
ment of  hell.) 

Luke  12,  47-48.  And  that  servant  which  knew  his  lord^s 
will,  and  prepared  not  himself,  neither  did  according  to  his 
will,  shall  be  beaten  with  few  stripes.  For  unto  whomso- 
ever much  is  given,  of  him  shall  be  much  required  ; and  to 


OF  HELL. 


137 


whom  men  have  committed  much,  of  him  they  will  ask  the 
more.  Matt.  11,  20-24;  23,  14.  (Degrees  of  damnation.) 

Is.  66,  24.  Their  worm  shall  not  die,  neither  shall  their 
fire  be  quenched ; and  they  shall  be  an  abhorring  to  all 
flesh.  Comp.  Mark  9,  43-48 ; Matt.  25,  46.  (Qu.  268.) 
Dan.  12,  2.  (Qu.  316.) 

Prov.  11,  7.  When  a wicked  man  dieth,  his  expect^ion 
shall  perish,  and  the  hope  o*f  unjust  men  perisheth.  Kev. 
11,  11 ; 2 Thess.  1,  9.  (Eternity  of  the  torments  of  hell.) 

* 330  W hat  then  do  yoii  think  of  that  purgatory,  which  the 
Papists  represent  as  a place  in  ivhich  the  souls  of  the  dead  are  puri- 
fied from  all  taint  of  sin,  that  they  map  enter  heaven  in  purity  f 

I regard  it  as  nothing  but  an  empty  human  in- 
. vention,  which  is  unknown  to  the  Scriptures,  in- 
asmuch as  these  mention  but  two  places  to  which 
the  souls  of  the  departed  are  brought,  namely, 
heaven  and  hell.  The  souls  of  the  wdcked  sitik  ■ 
alive  to  hell,  where  no  hope  remains  for  them,  but 
the  righteous  are  in  the  hand  of  God,  and  no  tor- 
ment shall  touch  them. 

Matt.  7,  13-14.  Enter  ye  in  at  the  strait  gate ; for  wide 
is  the  gate,  and  broad  is  the  way,  that  leadeth  to  destruc- 
tion, and  many  there  be  which  go  in  thereat:  because, 
strait  is  the  gate,  and  narrow.is  the  way,  which  leadeth  un- 
to life,  and  few  there  be  that  find  it. 

Heb.  9,  27.  It  is  appointed  unto  men  once  to  die,  but 
after  this  the  judgment.  3,  13. 

Eccl.  11,  3.  If  the  tree  fall  toward  the  south  or  toward 
the  north,  in  the  place  where  the  tree  falleth,  there  it  shall 
be.  Prov.  11,  7.  (Qu.  329.) 

John  9,  4.  The  night  cometh,  when  no  man  can  work. 
(The  wicked  go  to  hell  immediately  when  they  die.) 

Rev.  14,  13.  Blessed  are  the  dead  which  die  in  the  Lord 
from  henceforth : yea,  saith  the  Spirit,  that  they  may  rest 
from  their  labors;  and  their  works  do  follow  them.  Wis. 
3,1. 

laike  23,  43.  To-day  shalt  thou  be  with  me  in  Paradise. 
(The  believers  go  to  heaven  immediately  when  they  die.) 


OF  PKAYEft. 


’'ISS 

331.  But  does  not  St.  Paulj  in  1 Ccn\  3,  12-15,  speak  of  a 
purgatory  f 

No ; for  the  word  fire,  in  this  passage,  means 
the  fire  of  tribulation ; besides,  the  Apostle  says 
not  that  men,  but  only  their  works,  shall  be  tried 
by  fire. 

If^48,  10;  1 Pet.  1,  6-7.  (The  purifying  fire  is  accord- 
ingly in  this  world.) 

332.  W kat,  in  brief  is  the  utility  of  the  articles  of  the  Chris’- 
tian  faith  f 

They  are  of  use  to  me  in  this,  that  by  this  faith 
I am  accepted  as  righteous  and  holy  before  God, 
for  Christ’s  sake,  and  also  that  the  Holy  Spirit  is 
given  to  me,  to  the  end  that  I may  through  Him 
call  upon  God  as  my  Father  and  order  my  conver- 
sation according  to  His  commandments. 


PART  III. 

THE  LORD’S  PRAYER. 


333.  What  forms  the  third-part  of  the  Catechism? 

The  Lord’s  Prayer. 

334.  W^hat  is  the  Lord^s  Prayer? 

It  is  a brief  form  of  prayer  prescribed  by  Christ 
Himself,  which  contains,  in  a short  summary,  ev- 
erything that  we  need  for  this  life  and  for  that 
Avhich  is  to  come. 

335.  W hy  is  it  called  the  Lord’s  Prayer  ? 

Because  it  was  originally  given  to  us  by  our 
Lord  Jesus  Christ,  and  by  Him  commanded  to  be 
used. 

Luke  11,  1-4;  Matt.  6,  9-13. 


OF  PKAYER. 


139 


336.  W hat,  in  general,  is  contained  in  this  third  part  concern- 
ing  the  Lord's  Prayer  f 

It  contains  two  parts  : 

1.  It  treats  of  pray^er  in  general ; 

2.  It  explains  the  Lord’s  Prayer  in  its  several 
parts  in  particular. 

337.  W hat  is  prayer  f 

It  is  that  divine  service  in  which  we  call  upon 
the  true  and  living  God,  in  true  faith,  through  our 
Mediator  Jesus  Christ,  for  those  things  which  we 
need,  and  give  to  Him  praise  and  thanks  for  the 
blessings  received. 

338.  Must  our  prayers  always  he  oral  and  expressed  in  ivords  ? 

A devout  heart  and  praying  lips  are  indeed 

pleasing  to  God,  but  He  also  hears  the  sighings  of 
our  hearts. 

Ps.  10, 17.  Lord,  Thou  hast  heard  the  desire  of  the  hum- 
ble : Thou  wilt  prepare  their  heart.  Thou  wilt  cause  Thine 
ear  to  hear.  Is.  65,  24.  (Qu.  443.)  Eom.  8,  26-27. 

339.  Why  shoidd  we  pray  f 

Not  only  on  account  of  our  wants  and  necessi- 
ties, but  also  on  account  of  the  divine  command 
and  promise. 

James  4,  2.  Ye  have  not,  because  ye  ask  not. 

Ps.  27,  8.  When  Thou  saidst.  Seek  ye  my  face,  my  heart 
said  unto  Thee,  Thy  face,  Lord,  will  I seek.  50, 14-15.  (Qu.41.) 

340.  W ho  should  he  called  upon  ? 

Only  and  alone  the  true  and  living  God,  who  is 
the  Father,  Son,  and  Holy  Ghost,  one  in  essence, 
three  in  persons.  __ 

341.  Why  so  f 

Because  : 

1.  It  is  expressly  commanded  in  the  Scriptures 
to  worship  and  invoke  this  true  God  only ; 

Matt.  4,  10.  (Qu.  18.) 


140 


OF  PRAY  EH. 


2.  He  alone  is  the  Giver  of  all  good  gifts,  and 
He  alone  will  and  can  hear  the  cries  of  all  men, 
and  deliver  ns  from  every  danger. 

Ps.  65,  2.  O Thou  that  hearest  prayer,  unto  Thee  shall 
all  flesh  come.  James  1,  17.  Ps.  91,  14-16.  (Qu.  433.) 

3.  All  saints  have  always  called  upon  this  true 
God  alone 

Gen.  18,  27 ; Ex.  32,  11 ; Judg.  13,  8 ; 2 Sam.  22,  1 &c. ; 
Judith  9,  1 &c.  The  Psalms. 

342.  Should  loe  also  call  upon  the  angels  and  departed  saints  ? 

By  no  means : 

1.  Because  for  the  invocation  of  angels  and 

saints  we  have  in  the  Scriptures  no  express  com- 
mand, no  promise,  and  no  example  of  a truly  pious 
man ; ^ 

2.  Because  angels  and  saints  can  neither  hear 
the  sighings  of  the  heart,  nor  be  everywhere  pres- 
ent in  danger,  nor  graciously  deliver  those  who 
call  upon  them. 

Jer.  17,  9-10.  The  heart  is  deceitful  above  all  things, 
and  desperately  Avicked  : who  can  know  it  ? I the  Lord 
search  the  heart,  I try  the  reins. 

Is.  63, 16.  Doubtless  Thou  art  our  Father,  though  Abra- 
ham be  ignorant  of  us,  and  Israel  acknowledge  us  not: 
Thou,  O Lord,  art  our  Father,  our  Eedeemer : Thy  name  is 
from  everlasting.  Rev.  19,  10. 

343.  If  the  saints  are  not  to  be  invoked^  what  honors  are  to  he 
shown  to  their  relics  f 

Their  bones  and  other  relics  are  to  be  decently 
buried  and  brought  to  their  resting  place  in  the 
b(/som  of  the  earth,  after  the  example  of  the  saints 
of  old. 

Gen.  15,  15.  (Comp.  Jer.  8,  1-2.) 

344.  Should  we  adore  the  images  and  statues  of  the  saints  ? 

Never;  for  it  is  heathen  idolatry  to  worship 

wood,  stone,  and  things  which  can  neither  see,  nor 


OF  PTIAYER, 


141 


hear,  nor  walk,  nor  help,  and  this  is  condemned 
throughout  the  whole  Scriptures  as  an  abomina- 
tion. 

Ps.  115,  3-8.  (Wis.  13,  10.  Bar.  6,  3-5.) 

345.  What  should  we  ask  of  God  in  our  prayers? 

Everything  that  tends  to  Grod’s  glory  and  to  our 
salvation,  whether  it  be  spiritual  or  corporeal  gifts 
and  blessings. 

Phil.  4,  6.  Be  careful  for  nothing ; but  in  every  thing  by 
prayer  and  supplication  with  thanksgiving  let  your  requests 
be  made  known  unto  God. 

146.  What  do  you  call  spiritual  gifts  or  blessings? 

Those  which  are  necessary  for  the  salvation  of 
the  soul  and  for  the  attainment  of  eternal  life, 
such  as  forgiveness  of  sin,  the  grace  of  God,  faith, 
righteousness,  renewal,  guidance  of  the  Holy 
Spirit,  steadfastness  in  faith,  perseverance  amid 
tribulation,  &c. 

347.  What  do  you  call  corporeal  gifts  and  blessings? 

Those  which  are  necessary  for  our  bodily  wel- 
fare and  for  the  preservation  of  this  life,  such  as 
good  health,  riches,  skill,  wisdom,  beauty,  food, 
raiment,  and  other  things  innumerable. 

348.  Should  both  kinds  of  gifts  and  blessings  be  asked  in  the 
same  manner? 

No;  for  the  spiritual,  because  they  are  abso- 
lutely and  unconditionally  necessary  for  our  right- 
eousness and  salvation,  should  be  asked  of  God 
without  any  exception  or  condition ; but  the  cor- 
poreal, because  they  are  not  absolutely  necessary 
for  our  salvation,  should  be  asked  under  a certain 
condition. 

Luke  11,  13.  If  ye  then,  being  evil,  know  how  to  give 
good  gifts  unto  your  children : how  much  more  shall  your 
heavenly  Father  give  the  Holy  Spirit  to  them  that  ask  Him  ? 


142 


OF  PRAYER. 


Matt.  8, 2.  Lord,  if  Thou  wilt,  Thou  canst  make  me  clean. 

Luke  22,  42.  Father,  if  Thou  be  willing,  remove  this  cup 
from  me : nevertheless,  not  my  will,  but  Thine,  be  done. 
Matt.  20,  20-22. 

349.  What  is  this  condition  f 

That  God  would  be  pleased  to  grant  these  gifts 
if  they  tend 

1.  To  the  praise  of  His  divine  glory,  and 

2.  To  the  promotion  of  our  salvation. 

1 John  5,  14.  This  is  the  confidence  that  we  have  in  Him, 
that  if  we  ask  any  thing  according  to  His  will.  He  heareth  us. 

350.  For  whom  should  vje  pray  f 

For  ourselves  and  all  others,  without  distinction, 
whether  they  be  friends  or  foes,  pious  or  ungodly, 
in  health  or  in  sickness,  but  especially  for  them 
that  are  of  the  household  of  faith. 

1 Tim.  2,  1-3.  I exhort  therefore,  that,  first  of  all,  sup- 
plications, prayers,  intercessions,  and  giving  of  thanks  be 
made  for  all  men : for  kings,  and  for  all  that  are  in  author- 
ity ; that  we  may  lead  a cpiiet  and  peaceable  life  in  all  god- 
liness and  honesty.  For  this  is  good  and  acceptable  in  the 
sight  of  God  our  Saviour.  (For  all  men.) 

Matt.  5,  44.  (Qu.  58.)  Luke 23,  34;  Acts?,  59.  f For  foes.) 
Eph.  6,  18.  (For  the  pious.)  Ex.  32,  31-32;  Is.  53, 12.  (For 
the  ungodly.)  James  5,  14.  (For  the  sick.)  Matt.  19,  13. 
(For  children.)  9,  37-38.  (For  the  Church.)  Jer.  29,  7. 
(For  the  public  welfare.) 

351.  Should  we  pray  also  for  the  dead? 

By  no  means ; for  we  have  in  the  Scriptures 

1.  No  command  for  it, 

2.  No  promise  of  being  heard,  and 

3.  No  example  of  it.  "" 

352.  But  is  this  not  refuted  by  2 Maccah,  12,  43-46  ? 

Not  at  all;  for  the  books  of  Maccabees  are  not 
canonical,  or  inspired  by  theiHoly  Ghost,  but  apoc- 
ryphal; that  is,  they  are-  human  books  which 


w 


OF  PRAYER.  143 

must  not  be  placed  on  an  equality  with  the  Holy 
Scriptures. 

1 Thess.  5,  21.  Prove  all  things;  hold  fast  that  which  is 
good. 

353.  How  should  we  pray  ? 

1.  In  the  name  of  Christ ; 

John  16,  23.  Verily,  verily,  1 say  nnto  you.  Whatsoever 
ye  shall  ask  the  Father  in  my  name.  He  will  give  it  you. 

2.  In  true  faith  ; 

Matt.  21, 22.  All  things  whatsoever  ye  shall  ask  in  prayer, 
believing,  ye  shall  receive. 

3.  W ithout  doubting ; 

James  1,  5-7. 

4.  In  spirit  and  in  truth. 

John  4,  24.  (Qu.  160. ) . * . 

Matt.  6,  7.  When  ye  pray,  use  not  vain  repetitions,  as  the 
heathen  do : for  they  think  that  they  shall  be  heard  for 
their  much  speaking.  Matt.  15,  8.  (Qu.  40.) 

354.  When  do  ive  pray  in  Jesus’  name? 

When  in  our  prayers  we  do  not  trust  in  our  own 
righteousness  op  works,  but  only  upon  the  merits 
and  righteousness  of  Christ,  the  Mediator,  and  im- 
plore the  mercy  of  God  for  His  sake. 

Dan.  9,  18.  We  do  not  present  our  supplications  before 
Thee  for  our  righteousness,  but  for  Thy  great  mercies.-. 

Luke  18,  13.  Lord,  be  merciful  to  me  a sinner. 

355.  Can  the  ungodly  also  pray  in  faith  ? 

No ; as  faith  is  the  gift  of  the  Holy  Spirit,  but 
the  Holy  Spirit  does  not  dwell  in  a soul  which  is 
controlled  and  polluted  by  sin,  he  who  would  call 
upon  the  name  of  the  Lord  must  depart  from  all 
unrighteousness. 

Ps.  66,  18.  If  I regard  iniquity  in  my  heart,  the  Lord 
will  not  hear  me. 

Prov.  28,  9.  He  that  turneth  away  his  ear  from  hearing 
the  law,  even  his  prayer  shall  be  abomination.  Is.  1, 15-16 ; 
John  9,  31. 


144 


OF  PRAYER, 


356.  W hen  should  we  pray  f 

Always;  as  often  as  necessity  requires  it  in 
times  of  tribulation. 

1 Thess.  5,  17.  (Qu.  41.)  Eph.  6,  18 ; Luke  18,  1-7. 

Is.  26, 16.  Lord,  in  trouble  have  they  visited  Thee;  they 
poured  out  a prayer  when  Thy  chastening  was  upon  them. 
Ps.  92,  2-3  ; 55, 17-18.  (See- the  morning  and  evening  pray- 
ers, and  the  grace  and  thanks  before  and  after  meat  in  the 
Catechism.) 

357.  W here  should  we  pray  ? 

In  all  places,  also  in  secret  in  the  closet. 

1 Tim.  2,  8.  I will  therefore  that  men  pray  everywhere, 
lifting  up  holy  hands,  without  wrath  and  doubting. 

Matt.  6,  6.  Thou,  when  thou  prayest,  enter  into  thy 
closet,  ’and  when  thou  hast  shut  thy  door,  pray  to  thy  Fa- 
ther which  is  in  secret;  and  thy  Father  which  seeth  in 
secret  shall  reward  thee  openly.  V.  5 ; Gen.  24,  63 ; Dan. 
6,  10;  Jon.  2,  2;  Matt.  14,  23;  Acts  1,  14;  16,  25. 

358.  In  what  language  should  we  pray  publicly  f 

Not  in  a foreign  language,  but  in  the  vernacu- 
lar, which  can  be  understood  also  by  the  unlearned 
and  by  the  whole  congregation,  for  the  edification 
of  the  whole  Church,  as  the  Apostle  expressly  com- 
mands, 1 Cor.  14,  L3-17. 

3^.  With  ivhat  gestures  should  we  p'ay  ? 

There  are  no  particular  gestures  prescribed  in 
the  Scriptures,  but  this  is  left  to  the  suggestion  of 
each  one’s  devotion,  according  to  the  example  of 
the  saints. 

1 Tim.  2,  8.  (Qu.  357.)  Ps.  141,  2;  Ps.  95,  6;  Eph.  3, 14; 
Gen.  18,  22;  Luke  18,  13;  5,  12;  Is.  38,  1-2. 

360.  Should  we  bend  the  knees  in  prayer  in  Jesus'  namef 

Yes; 

1.  Because  this  posture  is,  in  various  places  of 
the  Scriptures,  commended  as  appropriate  to  god- 
liness and  pra^^er,  and 


OF  THE  lord’s  PRAYER  PARTIGULARLY. 


145 


2.  Because  Paul  expressly  says  that  in  the 
name  of  Jevsus  every  knee  shall  bow. 

Phil.  2,  10.  (Qu.  25L) 

* 361.  Is  it  right  to  uncover  the  head  at  the  mention  of  Jesu^ 
mine  f 

Why  should  this  not  be  right?  For  it  is  an  ex- 
ternal ceremony,  by  which  we  manifest  in  our  ac- 
tion the  internal  devotion  and  reverence  of  our 
hearts  towards  our  Redeemer,  who  bears  this  holy 
name. 

Judg.  3,  20;  Nell.  8,  5. 

* 362.  Are  Christians  at  liberty  to  make  the  sign  of  the  cross 
in  prayer  ? 

This  is  done,  according  to  an  ancient  custom  of 
the  Church,  for  the  purpose 

1.  Of  calling  to  mind  the  cross  and  sufferings 
of  Christ,  and 

2.  Of  attesting  our  faith  in  Christ  crucified. 

When  it  is  done  to  this  end,  Christians  are  free 

to  observe  this  custom.  But  we  must  guard  against 
the  superstition  which  ascribes  to  this  outward 
sign  what  is  'effected  only  by  the  death  of  Christ 
itself. 

OF  THE  lord’s  PRAYER  PARTICULARLY,  AND  OF  ITS 
SEVERAL  PARTS. 

363.  Repeat  the  Lord’s  Prayer. 

Our  Father.,  who  art  in  heaven.,  Hallowed  he  Thy 
name;  Thy  kingdom  come;  Thy  will  he  done  on 
earth,  as  it  is  in  heaven  ; Give  us  this  day  our  daily 
bread ; And  forgive  us  our  trespasses,  as  we  forgive 
those  ivho  trespass  against  us ; And  lead  us  not  into 
temptation;  But  deliver  us  from  evil;  For  Thine  is 
the  kingdom,  and  the  poiver,  and  the  glory,  for  ever 
and  ever.  Amen. 

10 


146  INTRODUCTION  OF  THE  LORD^S  PRAYER. 

S64.  Of  hmv  many  parts  does  the  LcnxVs  Prayer  consist  f 

Of  three:  1.  The  introduction ; 2.  The  seven 
petitions ; 3.  The  conclusion. 

365.  What  is  the  introduction  ? 

Our  Father^  who  art  in  heaven. 

366.  W hat  is  meant  by  this  introducticni  f 

God  would  thereby  affectionately  encourage  us  to 
believe  that  He  is  truly  our  Father^  and  that  we  are 
. His  children  indeedy  so  that  we  may  call  upm  Him 
with  all  cheetjulness  and  confidenccy  even  as  beloved 
children  entreat  their  affectionate  parent. 

o67.  W ho  is  mmnt  by  the  word  Father  ? 

By  the  term  Father  in  this  place  is  not  meant 
the  first  person  of  the  Holy  Trinity,  who  has  from 
eternity  begotten  the  Son,  of  like  substance  with 
Himself,  but  the  entire  Holy  Trinity,  Father,  Son, 
and  Holy  Spirit,^  who  is  the  only  true,  one  and 
triune  God. 

Eph.  4,  6.  (Qn.  298.)  Mai.  2^  10;  Dent.  32,  6 ; Matt.  23, 
9 ; Is.  9,  6.  (Christ  is  the  everlasting  Father.  ) 

368.  Why  does  the  jn^ayet'  begin  with  the  wait'd  father? 

That  a child-like  confidence  in  our  heavenly 

Father  might  be  awakened  in  us,  by  which  we 
should  be  encouraged  to  call  upon  Him  with 
stronger  trust  and  to  banish  all  doubt  of  being 
heard 

Luke  11,11-13;  Ps.  103,  13. 

369.  Why  do  lee  say  our  Faihet'  f 

1.  Because  all  believers  are  brethren  in  Christ 
and  have  the  same  heavenly  Father;  and 

2.  Because,  therefore,  all  should  call  upon  this 
heavenly  Father  on  behalf  of  each  other. 

Matt.  23,  8.  One  is  your  Master,  even  Christ ; and  all  ye 
are  brethren.  James  5, 16. 


INTRODUCTION  OF  THE  LORD’s  PRAYER.  147 

370.  Why  do  we  add:  ^^who  art  in  heaven^^  f 

Not  because  we  suppose  God  to  be  confined  to 
a certain  place  in  heaven  (1  Kin.  8,  27.),  but 

1.  That  we  may  not  think  of  an  earthly  lord, 
but  of  the  heavenly  and  almighty  Lord,  who  is 
able  to  do  exceeding  abundantly  above  all  that  we 
ask  or  think  (Eph.  8,  20.) ; 

2.  That  our  invocation  may  be  made  with  the 
greater  fervor  of  spirit ; 

3.  That  those  who  pray  may  raise  their  hearts 
and  thoughts  to  heaven. 

371.  W hat  is  the  meaning  of  the  words : ^^ivho  art  in  heaven^^  f 

They  indicate  the  heavenly,  infinite  and  su- 
premely exalted  majesty,  might  and  power  of  God; 
so  that  the  words : “Our  Father,  who  art  in  heav- 
en,’^ would  say : who  art  everywhere  present, 
whose  care  extends  over  all  things,  and  who  hear- 
est  prayer — Thou  almighty  Creator  and  Lord  of  all. 

Jer.  23,  23-4.  (Qii.  160.)  Ps.  115,  3. 

372.  How  many  petitions  does  the  Lord’s  Prayer  contain? 

It  contains  seven. 

373.  What  is  the  order  and  division  of  these  petitions? 

They  are  divided  into  two  classes,  in  the  first  of 

which  we  pray  for  the  bestowal  of  good,  in  the 
other  for  the  averting  of  evil. 

374.  In  which  petitions  do  we  pray  for  the  bestowal  of  good? 

In  the  first  three  petitions  we  pray  for  spiritual 

gifts ; namely,  in  the  first  for  the  sanctification  of 
the  Divine  Name,  in  the  second  for  the  coming  of 
God’s  Kingdom,  in  the  third  for  obedience  in  this 
Kingdom  according  to  the  will  of  God;  in  the 
fourth  petition  all  bodily  blessings  are  embraced  in 
general  in  the  words  “daily  bread.” 


148 


THE  FIRST  PETITION. 


375.  In  vjhich  do  xoe  pray  for  the  averting  of  e/vilf 

In  the  three  last ; namely,  in  the  fifth  for  the 
averting  of  sin,  in  the  sixth  for  the  averting  of 
temptations,  in  the  seventh  for  the  averting  of 
evils  of  every  kind. 

THE  FIRST  PETITION. 

876.  W kick  is  the  first  petition  f 

Hallowed  he  Thy  Name, 

377.  W hat  is  meant  by  this  petition  f 

The  name  of  God  is  indeed  holy  in  itself;  hut 
we  pray  in  this  petition  that  it  may  he  hallowed  also 
by  us. 

378.  How  is  this  effected  ? 

When  the  Word  of  God  is  taught  in  its  truth  and 
purity^  and  we^  as  the  children  of  God^  lead  holy  liveSy 
in  accordance  with  it;  to  this  may  our  blessed  Father 
in  heaven  help  us ! But  whoever  teaches  and  lives 
otherwise  than  as  God’s  Word  prescribes^  profanes 
the  name  of  God  among  us;  from  this  preserve  uSy 
Heavenly  Father  ! 

379.  V/liat  is  to  he  imderstood  by  the  name  of  God? 

(See  Qu.  31.) 

380.  How  is  the  name  of  God  halloived,  ? 

In  two  ways : 

1.  In  general,  when  the  Word  of  God  is  taught 
in  its  truth  and  purity ; 

John  17,  17.  Sanctify  them  through  Thy  truth : Thy 
word  is  truth. 

2.  In  particular,  when  every  Christian,  as  a 
child  of  God,  leads  a holy  life  in  accordance  with  it. 

Matt.  5,  16.  (Q,u.  146.) 

381.  Does  this  lie  in  our  power  ? 

No  ; therefore  we  pray  that  our  Heavenly  Father 
would  graciously  help  us. 

2 Cor.  3,  5.  (Qu.  284.)  Phil.  2,  13.  (Qu.  286.) 


4 


THE  SECOND  PETITION. 


149 


382.  How  is  the  name  of  God  profaned  f 

Also  in  two  ways : 

1.  By  false  doctrine,  when  a person  teaches 
otherwise  than  as  God’s  Word  prescribes; 

Ez.  22,  26.  Her  priests  have  violated  my  law,  and  have 
profaned  mine  holy  things. 

2.  By  ungodly  and  unholy  life,  when  a person 
lives  otherwise  than  as  God’s  Word  prescribes. 

Ps.  50,  16-17.  (Qu.  40.)  Korn.  2,  23-24.  (Qu.  390.) 

383.  How  is  this  to  be  averted  f 

We  pray  that  our  heavenly  Father  would  gra- 
ciously preserve  us  from  this  evil. 

THE  SECOND  PETITION, 

384.  Which  is  the  second  petition  f 

Thy  kingdom  come. 

385.  W hat  is  meant  by  this  petition  f 

The  kingdom  of  God  comes  indeed  of  itself  with- 
out our  prayer ; hut  we  pray  in  this  petition  that  it 
may  come  unto  us  also. 

386.  W hen  is  this  effected  f 

When  our  heavenly  Father  gives  us  His  Holy  Spirit^ 
so  that  by  His  grace  we  believe  His  holy  Word^  and 

live  a godly  life  here  on  earthy  and  in  heavt^n  forever. 

* 

387.  What  is  meant  by  the  kingdom  of  God  in  this  petition  f 

Chiefly  the  kingdom  of  grace  and  of  glory. 

Col.  1,  12-14.  Giving  thanks  unto  the  Father,  which 
hath  made  us  meet  to  be  partakers  of  the  inheritance  of  the 
saints  in  light ; who  hath  delivered  us  from  the  power  of 
darkness,  and  hath  translated  us  into  the  kingdom  of  His 
dear  Son : in  whom  we  have  redemption  through  His 
blood,  even  the  forgiveness  of  sins. 

Luke  12, 32.  Fear  not,  little  flock ; for  it  is  your  FathePs 
good  pleasure  to  give  you  the  kingdom. 


150 


THE  SECOND  PETITION. 


388.  W hat  is  then  our  petition  when  we  pxty  that  the  kingdom 
of  God  may  come  to  us  f 

W e pray : 

1.  That  our  heavenly  Father  would,  through 
the  Gospel,  gather  to  Himself  a church  among  us; 

2.  That  He  would  give  us  His  Holy  Spirit,  by 
His  grace  to  work  in  us  regeneration,  forgiveness 
of  sin  and  faith  ; so  that  we  may 

a.  Believe  His  holy  Word, 

b.  Live  in  true  holiness  here  upon  earth,  and 
finally 

c.  Attain  everlasting  glory  in  heaven. 

Ps.  119,  38.  Stablish  Thy  word  unto  Thy  servant,  who 
is  devoted  to  Thy  fear. 

Kom.  14,  17-18.  The  kingdom  of  God  is  not  meat  and 
drink,  but  righteousness,  and  peace,  and  joy  in  the  Holy 
Ghost.  For  he  that  in  these  things  serveth  Christ,  is  accept- 
able  to  God,  and  approved  of  men.  2 Tim.  4, 18.  (Qu.  244.) 

389.  IF  hat  therefore  does  this  petition  require  of  us  f 

We  should  earnestly  take  heed  that  the  king- 
dom of  the  devil  be  not  strengthened  by  our  unbe- 
lief or  ungodly  life,  and  exert  ourselves  to  spread 
abroad  the  Word  of  God  and  to  extend  the  Church 
of  Christ,  so  that  a constantly  increasing  number 
of  souls  may  be  converted  to  God  and  be  saved. 

Rom.  2,  23-24.  Thou  that  makest  thy  boast  of  the  law, 
through  breaking  the  law  dishonorest  thou  God?  For  the 
name  of  God  is  blasphemed  among  the  Gentiles,  through 
you,  as  it  is  written.  1 Tim.  6,  1 ; Luke  11,  23. 

Luke  22,  32.  When  thou  art  converted,  strengthen  thy 
brethren.  Ps.  51,  15.  * ^ 

James  5,  19-20.  Brethren,  if  any  of  you  do  err  from  the 
truth,  and  one  convert  him : let  him  know,  that  he  which 
converteth  the  sinner  from  the  error  of  his  way  shall  save  a 
soul  from  death,  and  shall  hide  a multitude  of  sins. 

Is.  60,  1-6.  (Conversion  of  the  Gentiles.) 


THE  THIRD  PETITION. 


151 


THE  THIRD  PETITION. 

390.  Which  is  the  third  petition  ? 

TJiy  will  he  done  on  earthy  as  it  is  in  heaven. 

891.  Whnt  is  meant  by  this  petition  $ 

The  good  and  gracious  will  of  God  is  done  indeed 
witlioni  onr  grayer ; bid  we  pray  in  this  petition  that 
it  may  be  done  by  us  also. 

392.  When  is  this  effected  f 

When  God  frustrates  and  brings  to  nought  every 
evil  coumel  and  purpose.^  which  would  hinder  us  from 
hallowing  the  name  of  God^  and  prevent  His  hingdom 
from  coming  to  us^  such  as  the  will  of  the  devif  of  the 
world.,  and  of  our  own  flesh;  and  when  he  strength- 
ens us^  and  keeps  us  steadfast  in  His  Word  and  in 
the  faith^  even  unto  our  end.  This  is  His  gracious 
a7id  good  will. 

893.  W hat  is  meant  by  the  will  of  God  in  this  petition  f 

His  good,  gracious  will  respecting  our  salvation, 
which  is  presented  and  revealed  in  the  Gospel,  ac- 
cording to  which  He  would  have  all  men  to  believe 
in  Christ,  to  live  a godly  life,  and  to  obtain  eter- 
nal salvation. 

John  6,  40.  (Qn,  325.)  1 Thess.  4,  3.  (Q,u.  290.)  John 
3,  16 ; Ez.  33,  11 1 Tim.  2,  4 ; 2-Pet.  3,  9,  (Qu.  180.) 

394.  What  do  we  then  pray  for  in  this  petition  f 

We  confess  that  we  cannot,  by  our  own  powers, 
fulfill  God’s  good  and  gracious  will,  which  is  set 
before  us  in  His  Word,  and  therefore  pray  that 
He  would  give  us  grace  that  it  may  be  done  in  our 
hearts  also. 

Phil.  2,  13;  Jer.  31,  18.  (Qu.  286.)  Ps.  51, 12.  (Qu.86.) 

Ps.  143,  10.  Teach  me  to  do  Thy  will ; for  Thou  art  my 
God  : Thy  vSpirit  is  good ; lead  me  into  the  land  of  upright- 


152 


THE  THIRD  PETITION. 


395.  W/ie7i  IS  the  will  of  God  done  in  our  hearts  f 

1.  When  by  the  power  of  God  we  frustrate  and 
bring  to  nought  every  evil  counsel  and  purpose 
which  is  suggested  by  the  devil,  by  the  world,  that 
is,  by  ungodly  men,  and  by  the  wicked  lusts  of  the 
flesh,  in  order  to  hinder  us  from  hallowing  the 
name  of  God  and  to  prevent  His  kingdom  from 

' coming  to  us. 

1 Pet.  5,  8;  James  4,  7.  (Qu.  194.) 

1 John  2,  15-17.  Love  not  the  world,  neither  the  things 
that  are  in  the  world.  If  any  man  love  the  world,  the  love 
of  the  Father  is  not  in  him.  For  all  that  is  in  the  world, 
the  lust  of  the  flesh,  and  the  lust  of  the  eyes,  and  the  pride 
of  life,  is  not  of  the  Father,  but  is  of  the  world.  And  the 
world  passeth  away,  and  the  lust  thereof:  but  he  that  doeth 
the  will  of  God  abideth  for  ever. 

Gen. 4,  7.  If  thon  doest  well,  shaft  thou  not  be  accepted? 
and  if  thou  doest  not  well,  sin  lieth  at  the  door:  and  unto 
thee  shall  be  his  desire,  and  thou  shalt  rule  over  him. 

2.  When  God  keeps  us  steadfast  in  His  Word 
and  in  the  faith  unto  the  end  of  our  lives. 

1 Pet.  1,  5.  (Qu.  291.)  Phil.  1,  6. 

3.  When  we  show  our  faith  by  loving  one  an- 
other. 

John  13,  35.  By  this  shall  men  know  that  ye  are  my  dis- 
ciples, if  ye  have  love  one  to  another.  Gal.  5,  6.  (Qu.  185.) 

4.  When  we  humbly  submit  ourselves  to  His 
will  in  all  things,  and  give  thanks  to  God  for  the 
benefits  received. 

Matt.  26,  39 ; Luke  9,  23 ; Col.  3,  17. 

896.  Why  are  the  ivoi'ds  added : ^^on  earth,  as  it  is  in  heaveid^  ^ 

To  show  that  our  will  should^  be  in  harmony 
with  that  of  the  holy  angels,  so  that  as  the  angels 
with  the  greatest  cheerfulness  perform  the  will  of 
our  heavenl}^  Father  in  true  holiness  and  purity, 
we  should  follow  their  example,  live  in  holiness, 


THE  FOURTH  PETITION. 


153 


and  perform  the  will  of  God  on  earth  with  cheer- 
ful hearts. 

Ps.  103,  21.  Bless  ye  the  Lord,  all  ye  his  hosts;  ye  min- 
isters of  His  that  do  His  pleasure. 

THE  FOUETH  PETITION. 

397.  Which  is  the  fourth  pet  ition  f 

Give  us  this  day  our  daily  bread, 

398.  What  is  meant  by  this  petition  ? 

God  gives  indeed  tvitJiout  our  prayer  even  to  the 
wicked  also  their  daily  bread;  but  tve  pray  in  this 
petition  that  He  would  make  us  sensible  of  His  bene- 
fits,,  ajid  enable  us  to  receive  our  daily  bread  uith 
thanksgiving, 

399.  is  implied  in  the  words:  ^^our  daily  breadh^  ? 

All  things  that  pertain  to  the  ivants  and  the  sup- 
port of  this  present  life ; such  as  food,  raiment,  money, 
goods,  house  and  land,  and  other  property ; a believ- 
ing spouse  and  good  children;  trustworthy  servants 
and  faithfid  magistrates ; favorable  seasons ; peace 
and  health;  education  and  honor ; true  friends,  good 
neighbors,  and  the  like, 

400.  Why  do  we  mention  only  bread  in  our  petition  f 

That  we  may  be  reminded  that  we  should  not 

pray  for  great  riches,  luxuries  or  vanities,  but 
merely  for  the  necessary  food  and  clothing. 

Prov.  30, 7-9.  Two  things  have  I required  of  Thee ; deny 
me  them  not  before  I die : Remove  far  from  me  vanity  and 
lies ; give  me  neither  poverty  nor  riches ; feed  me  with  food 
convenient  for  me^ ; lest  I be  full,  and  deny  Thee,  and  say, 
Who  is  the  Lord  ? or  lest  I be  poor,  and  steal,  and  take  the 
name  of  mv  Hod  in  vain.  1 Tim.  6,  6-10.  (Qu.  110.)  John 
6,  1-13. 


154 


THE  FOURTH  PETITION'. 


401 . But  ivhy  is  all  that  called  bread  which  is  necessary  to  sus^ 
tain  this  life  f 

Because  there  are  other  gifts  which  are  as  nec- 
essary as  bread.  (See  Qu.  399.) 

402.  Why  do  ive  say  OUR  bread  f 

1.  To  remind  us  that  we  are  to  earn  our  bread 
by  honest  labor,  and  not  in  an  unlawful  manner 
to  take  others’  bread ; 

2.  To  teach  us  that  we  are  to  pray,  in  Christian 
love,  for  the  support  of  others. 

2 Thess.  3,  10-12.  (Qu.  93.)  Is.  58,  7.  (Qu.  79.) 

403.  Why  do  we  say  daily  bread? 

This  word,  in  the  original  Greek,  means  the  ad- 
ditional bread  which  is  necessary  each  day  for  the 
support  of  our  lives. 

Matt.  6,  25.  Is  not  the  life  more  than  meat,  and  the  body 
than  raiment?  (Meat  and  raiment  are  something  yet  added.) 

404.  Why  are  the  words  this  day  added  f 

Because  we  are  not  to  be  anxiously  concerned 
about  the  morrow,  but,  having  with  the  proper  in- 
dustry performed  the  work  of  our  calling,  day  by 
day  commit  the  success  of  our  labor  to  God. 

Matt.  6,  34.  Take  therefore  no  thought  for  the  morrow : 
for  the  morrow  shall  take  thought  for  the  things  of  itself. 
Sufficient  unto  the  day  is  the  evil  thereof. 

Ps.  127,  1-2.  Except  the  Lord  build  the  house,  they 
labor  in  vain  that  build  it ; except  the  Lord  keep  the  city, 
the  watchman  waketli  but  in  vain.  It  is  vain  for  you  to  rise 
up  early,  to  sit  up  late,  to  eat  the  bread  of  sorrows ; for  so 
He  giveth  His  beloved  sleep. 

405.  Why  do  we  pray  that  bread  may  be  given  to  us  f 

To  testify  that  before  God  we  ai;^  nothing  but 
beggars,  and  that  therefore  all  that  we  have  is  ow- 
ing not  to  our  industry,  but  to  the  divine  goodness 
of  the  supreme  Giver  of  all  good,  according  to 
Psalm  145,  15-16.  (Qm  202.) 


THE  FIFTH  PETITION. 


155 


1 Cor.  4,  7.  What  hast  thou  that  thou  didst  not  receive? 
Kow  if  thou  didst  receive  it,  why  dost  thou  glory,  as  if  thou 
hadst  not  received  it?  Ps.  127,  1-2.  (Qu.  404.) 

406.  But  God  gives  all  these  things  also  to  the  ungodly  who  do 
not  ask  for  them,  why  then  is  it  necessary  that  we  should  pray  to 
God  for  them  f 

God  does  indeed  give  them  also  to  the  wicked 
who  do  not  pray  for  them ; but  we  pray  in  this 
petition  that  He  would  make  us  sensible  that  we 
receive  them  from  His  bountifuPhand,  so  that  they 
may  be  a blessing  to  us  and  we  may  use  and  enjoy 
them  with  thanksgiving. 

Matt.  5,  45.  He  maketh  His  sun  to  rise  on  the  evil  and 
on  the  good,  and  sendeth  rain  on  the  just  and  on  the  unjust. 

1 Tim.  4,  3-5.  Forbidding  to  marry,  and  commanding 
to  abstain  from  meats,  which  God  hath  created  to  be  received 
with  thanksgiving  of  them  which  believe  and  know  the 
truth.  For  every  creature  of  God  is  good,  and  nothing  to 
be  refused,  if  it  be  received  with  thanksgiving;  for  it  is 
sanctified  by  the  word  of  God  and  prayer. 

Ps.  128,  1-2.  Blessed  is  every  one  that  feareth  the  Lord, 
that  walketh  in  His  ways.  For  thou  shalt  eat  the  labor  of 
thine  hands : hap2)y  shalt  thou  be,  and  it  shall  be  well  with 
thee. 

THE  FIFTH  PETITION. 

407.  Which  is  the  fifth  petition  f 

And  forgive  us  our  trespasses^  as  we  forgive  those 
who  trespass  against  us. 

408.  What  is  meant  by  this  petition  f 

We  pray  in  this  petition  that  our  heavenly  Father 
would  not  regard  our  sins^  nor  deny  us  our  requests 
on  account  of  t^em ; for  we  are  not  worthy  of  any 
thing  for  which  we  pray.,  and  have  not  merited  it ; 
hut  that  He  would  grant  us  all  things  through  grace., 
although  we  daily  commit  much  sin,  and  deserve 
chastisement  alone.  We  will  therefore,  on  our  part. 


156 


THE  FIFTH  rETITI0N. 


boili  heartily  forgive^  and  also  readily  do  good  to 
those  ivho  may  injure  or  offend  us, 

409.  W hat  is  here  meant  by  the  words : ^‘our  trespasses^' f 

Our  trespasses  are  all  our  sins ; all  the  internal 

emotions,  the  thoughts,  the  words  and  actions 
which  are  contrary  to  the  divine  law ; the  sins  of 
commission  and  of  omission,  by  which  we  deserve 
temporal  and  eternal  punishment. 

Matt.  18,  23-27.  (Comp.  Qu.  128  to  133.) 

410.  Why  do  we  pray:  forgive  cs  OUR  trespasses,  0.7 id  not 
rather : forgive  me  my  trespasses  f 

Because  Christ  desires  that  we  should  pray  for 
each  other,  and  therefore  we  should  also-  ask  God 
to  forgive  our  neighbor’s  trespasses. 

James  5,  16.  Confess  your  faults  one  to  another,  and 
pray  one  for  another,  that  ye  may  be  healed.  Tlie  efiectual 
fervent  prayer  of  a righteous  man  availeth  much.  Luke 
23,  34 ; Acts  7,  59 ; Gal.  6,  1-2. 

411.  What  is  required  of  us  according  to  the  fifth  petition  f 

We  should  seek  refuge  solely  in  the  mercy  of 

God,  and  ask  Him  for  the  gracious  forgiveness  of 
sins,  which  has  been  acquired  for  us  by  the  merits 
of  Christ,  beseeching  Him  that  He  would  of  His 
grace  and  goodness  pardon  and  forgive  all. 

Ps.  130,  3-4.  (Qu.  305.)  Mich  a 7,  18-19. 

412.  When  should  we  pray  for  the  forgiveness  Of  sin  f 

Daily,  yea  constantly,  because  we  daily  commit 

much  sin  and  deserve  chastisement  alone. 

Ps.  32,  5-6.  I acknowledged  my  sin  unto  Thee,  and  mine 
iniquity  have  I not  hid.  I said,  I will  confess  my  trans- 
gressions unto  the  Lord ; and  Thou  forgavest  the  iniquity 
of  my  Sin.  Selah.  For  this  shall  every  one  that  is  godly 
pray  unto  Thee  in  a time  when  Thou  mayest  be  found: 
surely  in  the  floods  of  great  waters  they  shall  not  come  nigh 
unto  him.  (See  the  passages  at  Qu,  126.)  • 


THE  SIXTH  PETITIOX. 


157 


Ps.  19,  12.  Who  can  understand  his  errors?  cleanse 
Thou  me  from  secret  faults. 

*'413.  W hy  are  the  words  added : we  forgive  those  who 

trespass  against  us’’  f 

Christ  would  teach  us  that  if  we  would  receive 
the  gracious  forgiveness  of  our  sins  we  must,  on 
our  part,  both  heartily  forgive  and  readily  do  good 
to  those  who  have  injured  us,  and  that,  if  this  is 
not  done,  we  must  not  expect  that  ,God  will  gra- 
ciously forgive  us. 

Matt.  5,  23-26.  Therefore  if  thou  bring  thy  gift  to  the 
altar,  and  there  rememberest  that  thy  brother  hath  aught 
against  thee;  leave  there  thy  gift  before  the  altar,  and  go 
thy  way;  first  be  reconciled  to  thy  brother,  and  then  come 
and  offer  thy  gift.  Agree  with  thine  adversary  quickly, 
while  thou  art  in  the  way  with  him  ; lest  at  any  lime  the 
adversary  deliver  thee  to  the  judge,  and  the  judge  deliver 
thee  to  the  officer,  and  thou  be  cast  into  prison.  Verily  I 
say  unto  thee.  Thou  shalt  by  no  means  come  out  thence,  till 
thou  hast  I'/aid  the  uttermost  farthing.  Matt.  18,  28-35 ; 
Luke  6,  36-38. 

* 414.  Is  then  our  forgiveness  the  cause  of  the  divine  forgiveness  f 
no  means;  for  the  divine  forgiveness  pre- 
cedes ours,  and  ]*ests  alone  upon  the  gracious  mer- 
its of  the  Son  of  God  ; therefore  our  forgiveness 
cannot  be  the  efficient  cause  of  the  divine  forgive- 
ness and  cannot  merit  it ; ours,  on  the  contrary, 
is  an  effect  of  God’s,  because  no  one  can  forgive 
his  neighbor  unless  he  believes  that  God  has  for- 
given him. 

Luke7,47.  To  whom  little  is  forgiven,  the  sameloveth  little. 

Ps.  119,  32.  I will  run  the  way  of  Thy  commandments, 
when  Thou  shalt  enlarge  my^heart.  130,  3-4.  (Qu.  305.) 

1 John  4,  11.  19 ; 3,  14. 

THE  SIXTH  PETITION. 

415.  Whkdi  is  the  sixth  petition  f 

And  lead  us  not  into  temptation. 


158 


THE  SIXTH  PETITION. 


416.  What  is  meant  by  this  petition  ? 

God  indeed  tempts  no  one  to  sin  ; but  we  pray  in 
this  petition  that  God  would  so  guard  and  preserve 
us  that  the  devil,  the  world  and  our  oivn  flesh  may 
not  deceive  us,  nor  lead  us  into  error  and  unbelief, 
despair,  and  other  great  and  shameful  sins;  fund  that, 
though  ive  may  he  thus  tempted,  we  may  nevertheless 
finally  prevail  and  gain  the  victory, 

417.  What  do  you  understand  by  the  word  temptation  in  this 
petition  ? 

Not  the  temptation  which  is  a trial  designed  to 
lead  us  to  the  good,  and  which  comes  alone  from 
God ; for  the  saints  rather  pray  to  God  that  they 
may  be  thus  proved ; but  the  temptation  which  is 
designed  to  lead  us  to  the  evil  and  which  comes 
from  Satan,  who  applies  it  in  every  possible  man- 
ner and  is  therefore  especially  called  the  tempter. 
Matt.  4,  3. 

Gen.  22,  1-2;  John  6,  5-6. 

Ps.  139,  23-24.  Search  me,  O God,  and  know  my  heart ; 
try  me,  and  know  my  thoughts : and  see  if  there  be  any 
wicked  way  in  me,  and  lead  me  in  the  way  everlasting. 

* 418.  Does  God  then  not  tempt  us  also  to  the  evil? 

^‘Let  no  man  say,  when  he  is  tempted,  I am 
tempted  of  God : for  God  cannot  be  tempted  with 
evil,  neither  tempteth  He  any  man ; but  every 
man  is  tempted,  when  he  is  drawn  away  of  his  own 
lust,  and  enticed.”  James  1,  13-14. 

419.  Why  then  do  we  here  pray  that  God  would  not  head 
us  into  temptation  ? 

The  words,  ‘dead  us  not  into  temptation,”  do 
not  signify  an  activity  of  God,  by  which  he  co-op- 
erates unto  the  evil,  but,  after  the  manner  of  the 
Hebrew  language,  merely  a permission.  The  sense 
is  therefore  this : Do  not  permit  us  to  be  led  into 
temptation. 


THE  SIXTH  PETITION. 


150 


420.  In  what  manner  does  the  devil  tempt  us  f 

By  evil  suggestions  and  incitements  to  sin,  and, 
when  sin  has  been  committed,  to  despair. 

John  13,  2.  Comp.  Matt.  27,  3-5 ; 1 Chron.  22,  1. 

1 Pet.  5,  8 ; James  4,  7.  (Qu.  194.) 

421.  Hoiv  does  the  world  tempt  us  f 

1.  By  incitement  and  enticement,  through  its 
evil  examples,  offenses  and  sinful  habits ; 

2.  By  force,  through  its  threats,  persecutions, 
and  manifold  tribulations. 

Matt.  18,  6-7.  Whoso  shall  offend  one  of  these  little 
ones  which  believe  in  me,  it  were  better  for  him  that  a mill- 
stone were  hanged  about  his  neck,  and  that  he  were  drowned 
in  the  depth  of  the  sea.  Wo  unto  the  world  because  of  of- 
fences ! for  it  must  needs  be  that  offenses  come ; but  wo  to. 
that  man  by  whom  the  offense  cometh  ! Prov.  1, 10.(Qu.88.) 

James  4,  4.  Know  ye  not  that  the  friendship  of  the  world 
is  enmity  with  God  ? \\diosoever  therefore  will  be  a friend  of 
the  world  is  the  enemy  of  God. 

John  15,  19.  If  ye  were  of  the^world,  the  world  would 
love  his  own;  but  because  ye  are  not  of  the  world,  but  I 
have  chosen  you  out  of  the  world,  therefore  the  world  hat- 
eth  you.  Matt.  26,  69,  &c. 

422.  Hoiv  does  our  flesh  and  blood  tempt  us  f 

. By  internal  evil  motions  and  lusts  of  the  heart. 

James  1,  13-14.  (Qu.  418.)’ 

423.  To  what  end  are  we  tempted  by  our  flesh,  by  the  world, 
and  by  Satan  f 

That  they  may  deceive  us  and  lead  us  away  from 
the  true  faith  into  error  and  unbelief,  despair,  and 
other  great  and  shameful  sins. 

424.  How  can  ive  and  should  ive  resist  these  temptations  f 

We  pray  in  this  petition  that  our  Heavenly 

Father  would  guard  and  preserve  us  from  such 
evil  temptations,  and  that,  though  they  may  beset 
us,  He  would  protect  us  by  His  grace,  that  we  may 


160 


THE  SEVENTH  PETITION. 


not  be  overcome  by  the  temptations  and  sugges- 
tions of  Satan,  but  resist  them  by  the  power  of  the 
Holy  Spirit,  and  finally  prevail  and  gain  the  vic- 
tory. 

Eph.  6,  10-17 ; 1 Pet.  5,  8;  James  4,  7.  (Qu.  194.) 

THE  SEVENTH  PETITION. 

425.  Which  is  the  seventh  petition? 

But  deliver  us  from  evil, 

426.  What  is  meant  hy  this  petitio7i? 

We  pray  in  this  petition^  as  in  a summary^  that 
our  Heavenly  Father  would  deliver  us  from  all  man- 
ner of  evil  and  suffering^  whether  it  affect  the  body  or 
the  soid^  property  or  character,,  and  at  last^  when  the 
hour  of  death  shall  arrive^  grant  us  a happy  eyid,  and 
graciously  take  us  from  this  ivorld  of  sorrow  to  Him- 
self in  heaven, 

427.  What  is  meant  hy  ^^eviV’  in  this  place  ? 

Everything  that  hurts,  us  and  injures  us,  in  body 

or  soul,  property  or  character,  temporally  or  eter- 
nally. 

428.  What  is  the  evil  affecting  the  body  ? 

Sickness,  infirmity,  pain,  hunger,  ivant,  and 
every  other  burden  that  afflicts  the  body. 

Rom.  8,  35. 

429.  What  is  the  evil  affecting  the  soul? 

Every  thing  that  injures  the  soul,  such  as  the 
malice  of  the  devil,  sin,  an  evil  conscience,  unbe- 
lief, impenitence,  melancholy,  despair,  and  eternal 
damnation. 

430.  What  is  the  evil  affecting  property? 

All  injury  that  is  done  to  our  temporal  posses- 
sions by  fire,  vfater,  storms,  conjuration,  robbery, 
theft,  &c. 


THE  SEVENTH  PETITION. 


161 


431.  W lied  is  the  evil  affecting  character? 

Lies,  slander,  evil  reports  and  suspicion,  by 
wliich  we  are  brought  into  contempt  and  disgrace. 

432.  W hat  do  we  pray  /o?’  then  in  this  petition  ? 

1.  That  our  Heavenly  Father  would  deliver  us 
from  all  manner  of  evil,  whether  it  affect  the  body 
or  soul,  property  or  character ; 

Job  5,  10.  He  shall  deliver  thee  in  six  troubles : yea,  in 
seven  there  shall  no  evil  touch  thee. 

Ps.  01,  14-16.  Because  he  hath  set  his  love  upon  me, 
therefore  will  I deliver  him : I will  set  him  on  high,  because 
he  hath  known  my  name.  He  shall  call  upon  me,  and  I 
will  answer  him : I will  be  with  him  in  trouble ; I will 
deliver  him,  and  honor  him.  With  long  life  will  I satisfy 
him,  and  show  him  my  salvation. 

2.  That  finally  when,  according  to  His  paternal 
good  pleasure,  the  hour  of  death  which  He  has 
appointed  shall  arrive.  He  would  preserve  us  in 
the  true  faith  and  grant  us  a happy  end ; 

Luke  2,  29-32.  Lord,  now  lettest  Thou  Thy  servant  de- 
part in  peace,  according  to  Thy  word : for  mine  eyes  have 
seen  Thy  salvation,  which  Thou  hast  prepared  before  the 
face  of  all  people ; a light  to  lighten  the  Gentiles,  and  the 
glory  of  Thy  people  Israel. 

Kom.  7,  24.  O wretched  man  that  I am!  who  shall 
deliver  me  from  the  body  of  this  death.  2 Cor.  5,  8 ; Phil. 
1,  23-24;  1 Kin.  19,  4. 

3.  That  in  His  grace,  goodness,  and  mercy,  He 
would  take  us  from  this  world  of  sorrow  to  Him- 
self in  heaven. 

Acts  14,  22.  We  must  through  much  tribulation  enter 
into  the  kingdom  of  heaven.  2 Tim.  4,  18.  (Qu.  244.) 

433.  W hy  do  we  not  pray  ^^deliver  me”  instead  of  ^^deliver  US 
from  evil 

Because  a true  Christian  is  concerned  as  well 
for  the  sufferings  of  others  as  for  his  own. 

1 Cor.  12, 26.  Whether  one  mem  her  suffer,  all  the  members 
11 


1G2 


THE  CONCLUSION. 


suffer  with  it;  or  one  member  be  honored,  all  the  members 
rejoice  with  it.  Eom.  12,  15;  Gen.  4,  9. 

THE  CONCLUSION. 

434.  What  is  the  conclusion  of  the  Lord^s  Prayer  f 

For  Thine  is  the  hingdom^  and  the  power ^ and 
the  glory ^ for  ever  and  ever.  Amen. 

435.  Why  did  Luther  omit  the  explanation  of  these  words  in 
his  Catechism  ? 

1.  Because  this  is  included  in  the  general  ex- 
planation of  the  word  Amen ; 

2.  Because  these  words  are  also  omitted  in 
Luke  llj  2-4. 

436.  W hat  is  meant  by  this  conclusion  f 

It  is  a thanksgiving  annexed  to  our  petitions,  in 
which  we  offer  thanks  to  God  as  if  we  had  already 
obtained  our  requests^  and  confirm  and  preserve 
our  confidence  that  He  will  and  can  grant  us  what 
we  ask. 

437.  What  is  the  praise  which  give  io  God  in  these  tvordsf 

1.  Thine  is  the  hingdomy  we  say ; that  is  : Thou 
art  our  Lord  and  King,  therefore  Thou  wilt  not 
withhold  from  us  Thy  help,  grace,  and  blessing ; 

2.  Thine  is  power ; that  is;  Thou  canst  do 
all  things,  and  it  is  easy  for  Thee  to  grant  our  pe- 
titions ; 

3.  Thine  is  the  glory;  that  is  : Thou  wilt  hear 
us,  and  wilt  be  praised  and  gloriously  exalted  by  us. 

438.  What  is  meant  by  the  tvord  Amen  f 

That  I should  be  assured  that  such  petitions  are 
acceptable  to  our  Heavenly  Father y and  are  heard 
by  Him  ; for  He  Himself  has  commanded  us  to  pray 
in  this  manner y and  has  promised  that  He  will  hear 
us.  Ameny  Ameny  that  iSy  Yeay  yeay  it  shall  be  so. 


THE  CONCLUSION. 


163 


439.  Why  then  does  the  Lord^s  Prayer  end  with  the- word 
Amen  f 

That  I should  be  assured  that  such  petitions  are 
acceptable  to  our  Heavenly  Father,  and  are  heard 
by  Him. 

2 Cor.  1,  20. 

440.  Whence  can  you  with  certainty  infer  that  these  petitions 
are  acceptable  to  God  f 

Because  He  Himself  has  commanded  us  to  pray 
in  this  manner,  Matt.  6,  9 ; Luke  11,  2. 

441.  Whence  can  you  f dr ther  with  certainty  conclude  that  your 
petition  are  heard  by  God  f 

Because  He  has  promised  with  an  oath  that  He 
will  hear  us. 

Is.  16,  23.  (Qu.  353.)  Ps.  50,  15.  (Qu.  41.)  John  14,  13. 

442.  Poes  then  God  always  hear  our  prayers  f 

Yes,  He  hears  us  always  when  we  pray  accord- 
ing to  His  will. 

1 John  5,  14.  (Qu.  349.) 

IVIark  11,  24.  What  things  soever  ye  desire  when  ye  pray, 
believe  that  ye  receive  them,  and  ye  shall  have  them. 

Is.  65,  24.  It  shall  come  to  pass  that  before  they  call,  I 
will  answer ; and  while  they  are  yet  speaking  I will  hear. 

Matt.  18, 19.  If  two  of  you  shall  agree  on  earth,  as  touch- 
ing any  thing  that  they  shall  ask,  it  shall  be  done  for  them 
of  my  Father  which  is  in  heaven. 

James  5,  16-18.  The  effectual  fervent  prayer  of  a right- 
eous man  availeth  much.  Elias  was  a man  subject  to  like 
passions  as  we  are,  and  he  prayed  earnestly  that  it  might 
not  rain ; and  it  rained  not  on  the  earth  by  the  space  of 
three  years  and  six  months.  And  he  prayed  again,  and  the 
heaven  gave  rain,  and  the  earth  brought  forth  her  fruit. 

Matt.  7,  7-8.  Ask,  and  it  shall  be  given  you ; seek,  and 
ye  shall  find ; knock,  and  it  shall  be  opened  unto  you  ; for 
every  one  that  asketh  receiveth ; and  he  that  seeketh  find- 
eth ; and  to  him  that  knocketh  it  shall  be  opened.  Ps. 
145,  18-19. 


164 


THE  CONCLUSION. 


* 443.  Shall  we  then  receive  everything,  without  distinction,  that 
we  ask  in  Christ’s  name  f 

As  regards  spiritual  gifts,  which  are  necessary 
for  our  salvation,  God  hears  our  prayers  always ; 
but  as  regards  temporal  things.  He  does  indeed 
hear  us  always  also,  if  not  according  to  our  will, 
still  according  to  His  will  and  our  need^  as  Augus- 
tine says. 

* 444.  Why  does  God  often  long  delay  His  help  9 

He  thus  proves  our  patience  and  perseverance 
in  faith,  fans  the  flame  of  our  devotion  by  His 
tarrying,  reminds  us  of  our  disobedience,  ^as  we 
also  frequently  let  Him  call  us  long  and  in  vain, 
and  makes  His  gifts,  which  we  receive  after  long 
delay,  so  much  the  more  acceptable. 

Rom.  12,  12.  Rejoicing  in  hope,  patient  in  tribulation, 
continuing  instant  in  prayer. 

Lam.  3,  26.  31-33.  It  is  good  that  a man  should  both 
hope  and  quietly  wait  for  the  salvation  of  the  Lord.  For 
the  Lord  will  not  cast  off  for  ever : but  though  He  cause 
gx’ief,  yet  will  He  have  compassion  according  to  the  multi- 
tude of  His  mercies.  For  He  doth  not  afflict  willingly,  nor 
grieve  the  children  of  men. 

Is.  54,  7-8.  For  a small  moment  have  I forsaken  thee; 
but  with  great  mercies  will  I gather  thee.  In  a little  wrath 
I hid  my  face  from  thee  for  a moment ; but  with  everlast- 
ing kindness  will  I have  mercy  on  thee,  saith  the  Lord  thy 
Redeemer.  Ps.  27,  14. 

*445.  What  purpose,  finally,  shall  the  Lord’s  Prayer  serve  for  us? 

To  teach  us  that  we  can  obtain  those  things 
which  are  needed  for  the  preservation  of  our 
temporal  life,  and  for  the  attainment  of  life  eter- 
nal, only  from  God,  and  that  we  should  therefore 
ask  and  receive  these  things  Avith  believing  hearts. 


HOLY  BAPTISM. 


165 


PART  IV. 
HOLY  BAPTISM. 


446.  What  forms  the  fourth  part  of  the  Catechism  f 

The  sacrament  of  Holy  Baptism. 

OF  THE  SACRAMENTS  IN  GENERAL. 

447.  W hat  is  a sacrament  ? 

A sacrament  is  a sacred  act,  ordained  of  God,  in 
which  heavenly  things  are  communicated  by  cer- 
tain external  means,  through  which  the  gracious 
promise  of  the  Gospel  is  offered,  conveyed,  and 
sealedsito  men. 

448.  Who  instituted  the  sacraments  f 

God  alone ; for  He  only  can  bestow  and  confirm 
the  grace,  of  which  the  sacraments  are  the  means 
and  seals. 

449.  Of  ivhat  does  a sacrament  .consist  f 

The  earthly  thing  gf  which  a sacrament  consists 
is  an  external  element  or  sign,  which  is  designated 
by  a certain  word  of  the  institution.  The  heavenly 
thing  of  which  it  consists  is  that  which,  according 
to  the  words  of  the  institution,  is  offered  and  com- 
municated, under  the  external  sign. 

450.  What  makes  it  a sacrament? 

The  solemn  and  correct  administration  accord- 
ing to  the  institution  of  God. 

* 451.  Is  not  faith  also  necessary  to  this  end? 

No ; faith  does  not  belong  to  the  essence  and  to 
the  integrity  of  the  sacrament,  but  to  its  salutary 
use^  object  and  benefit^  which  consists  in  the  appro- 
priation and  sealing  of  the  gracious  promise  of  the 
forgiveness  of  sins. 

Kom.  3,  3.  For  what  if  some  did  not  believe?  shall  their 
unbelief  make  the  faith  of  God  without  effect  ? 


166 


OF  THE  SACK  AMENTS  IN  GENERAL. 


452.  W hat  are  the  ends  for  tuhich  the  holy  sacraments  are^ 
instituted  f 

They  are  principally  the  two  folloAving: 

1.  They  are  designed  to  be  instruments  or  means, 
by  which  the  divine  promise  of  the  gracious  for- 
giveness of  sin,  of  righteousness,  and  of  eternal 
salvation  is  offered,  communicated  and  applied ; 

Tit.  3,  5.  Not  by  works  of  righteousness  which  we  have 
done,  but  according  to  His  mercy  He  saved  us,  by  the  wash- 
ing of  regeneration,  and  renewing  of  the  Holy  Ghost. 

2.  They  are  designed  to  be  seals,  testimonies,  and, 

as  it  were,  pledges  for  our  faith  in  the  divine 
promises.  ^ 

Kom.  4,  11.  He  received  the  sign  of  circumcision,  a seal 
of  the  righteousness  of  the  faith  which  he  had. 

1 John  5,  8.  There  are  three  that  bear  witness  in  earth, 
the  Spirit,  and  the  water,  and  the  blood : and  these  three 
agree  in  one.  (The  Word,  Baptism,  and  the  Lord’s  Supper.) 

453.  Who  are  those^  to  luhom  God,  through  the  holy  sacraments, 
offers,  applies,  and  seals  the  gracious  promises  of  the  Gospel  f 

They  are  offered  through  them  to  all  who  use  the 
sacraments,  but  they  are  applied  and  sealed  through 
them  only  to  believers. 

Luke  7,  30,  The  Pharisees  and  lawyers  rejected  the 
counsel  of  God  against  themselves,  being  not  baptized  of 
him.  (Offer.) 

Mark  16,  16.  (Qu.  324.)  (Application.) 

'^^54.  Have  the  sacraments  any  other  ends  of  secondary  import? 

Yes ; they  are 

1.  External  marks,  by  which  the  people  of  God 
are  distinguished  from  others; 

Kom.  4,  11.  (Qu.  452. ) 

2.  Certain  pledges,  as  it  were,  by  which  we  de- 
vote ourselves  to  God  and  are  received  into  the 
company  of  His  people ; 

1 Pet.  3,  21.  (Qu.  482.) 


OF  THE  SACHAMENTS  IN  GENERAL. 


167 


3.  Symbols  of  certain  spiritual  virtues,  of  love, 
unity,  &c. 

Kom.  6,  4 ; 1 Cor,  10,  17 ; Jer.  4,  4. 

4.  Finally,  a certain  bond  of  the  assembly  for 
public  worship. 

1 Cor.  11,  20. 

455,  How  many  hinds  of  sacraments  are  there  f 

Two  : sacraments  of  the  Old,  and  sacraments  of 
the  New  Testament, 

456.  How  many  sacraments  are  there  of  the  Old  Testament  ? 

Two  : circumcision  and  the  passover,  or  the 

paschal  lamb. 

Gen.  17  ; Ex.  12. 

* 457.  Wherein  do  the  sacraments  of  the  Old  and  of  the  New 
Testament  agree  f , 

1.  In  regard  to  the  Author j who  is  God ; 

Gen.  17,  1. 

2.  In  regard  to  their  coustituent  parts^  which 
are  two,  tl^  word  and  the  external  sign ; 

Gen.  17,  7711. 

3.  In  regard  to  the  general  object^  which  is  the 
confirmation  and  sealing  of  divine  grace  ; 

Eom.  4,  11.  (Qu.  452.) 

4.  In  regard  to  the  effects^  such  as  the  forgive- 
ness of  sins,  justification,  regeneration,  and  other 
spiritual  gifts,  which  God  communicates  through 
them,  as  efiicacious  means,  to  those  who  use  them. 

458.  Wherem  do  they  differ? 

They  differ  as  the  type  does  from  the  reality,  the 
shadow  from  the  body,  the  figure  from  the  substance. 

Col.  2,  16-17.  (Qu.  45.)  Heb.  10,  1 ; 8,  5;  Col.  2,  11-12; 
1 Cor.  5,  7. 

459.  How  many  sacraments  are  there  of  the  New  Testament  f 

Two  : Baptism  and  the  Holy  Supper. 

1 John  5,  8.  (Qu.  452.)  1 Cor.  12,  13;  John  19,  34. 


168 


OF  HOLY  BAPTISlVh 


OF  HOLY  BAPTISM. 

I. 

460.  What  is  Baptism  ? 

Baptism  is  not  simply  water j hut  it  is  the  water 
comprehended  in  God's  command  and  connected  with 
God's  Word. 

461.  Why  is  it  not  dmply  water  f 

Because  it  has  a far  greater  efficacy  than  com- 
mon water,  and  is  connected  with  God^s  Word  and 
comprehends  heavenly  things. 

462.  In  what  imys  is  the  Woi'd  of  God  in  Bapfisnt  f ^ 

In  two  ways : first,  there  is  the  word  of  com- 
mand and  institution ; secondly,  there  is  the  word 
of  promise. 

463.  What  is  that  command  and  word  of  Godf 

It  is  that  which  our  Lord  Jesus  Ohrist  spake^  a» 
it  is  recorded  in  the  last  chapter  of  Matthe^^  verse  19: 
Go  ye  thei'efore  and  teach  all  nations^  baptizing  them 
in  the  name  of  the  Father y and  of  the  Son^  and  of  the 
Holy  Ghost. 

464.  Who  instituted  Holy  Baptism  ? 

God  Himself;  for  John  did  not  baptize  of  his 
ov/n  accord,  but  by  the  command  of  God. 

Luke  3,  2-3;  7,  30;  John  1,  33;  Matt.  21,  25;  28, 19. 

465.  Who  should  administer  Baptism  f 

Ordinarily  all  legitimately  called  ministers  of 
the  Church,  to  whom  the  authority  to  baptize  has 
been  committed  by  certain  command. 

1 Cor.  4,  1.  Let  a man  so  account  of  us,  as  of  the  minis- 
ters of  Christ,  and  stewards  of  the  mysteries  of  God. 


OF  HOLY  BAPTISM. 


169 


* 466.  But  is  it  not  allowable  for  a private  person^  male  or 
female^  to  administer  Baptism  f 

Yes,  if  the  words  of  institution  are  correctly 
used ; but  only  in  cases  of  extreme  necessity. 

Ex.  4,  25 ; 1 Pet.  2,  9.  (Qu.  288.) 

467.  Is  that  also  a true  and  salutary  Baptism  which  is  ad- 
ministered by  an  ungodly  pastor  f 

Certainly;  for  as  the  power  and  efficacy  of  the 
sacraments  in  general  do  not  depend  upon  faith, 
nor  on  the  piety  of  the  minister,  but  alone  upon 
the  institution,  promise,  authority  and  faithfulness 
of  God,  the  same  holds  good  also  of  Holy  Baptism. 

Matt.  23,  2-3.  The  scribes  and  the  Pharisees  sit  in  Mo- 
ses’ seat.  All  therefore  whatsoever  they  bid  you  observe, 
that  observe  and  do : but  do  not  ye  after  their  works : for 
they  say,  and  do  not.  Kom.  3,  3.  (Qu.  451.) 

468.  Of  ivhat  does  Holy  Baptism  consist  ? 

The  earthly  element  of  Avhich  it  consists  is  water, 
true  and  natural  water,  as  God  has  appointed  it 
for  this  sacrament. 

John  1,  31 ; 3,  5.  23 ; Eph.  5,  26. 

The  heavenly  element  is  the  Holy  Trinity,  God 
the  Father,  Son,  and  Holy  Spirit,  in  whose  name 
Holy  Baptism  is  ttfdministered. 

Matt.  28,  19.  (Qu.  2. ) 

469.  What  constitutes  it  a Baptism? 

The  immersion  of  a person  in  water,  or  the 
sprinkling  or  pouring  of  water  upon  a person  in 
the  name  of  the"  Father,  the  Son,  and  the  Holy 
Spirit. 

* 470.  Is  it  then  indifferent  whether  Baptism  be  administered 
by  immersion,  by  sprinkling,  or  by  pouring  ? 

Yes,  perfectly  indifferent ; for  the  Greek  word 
baptizein,  which  is  translated  baptize,  signifies 


170 


OF  HOLY  BAPTISM. 


every  kind  of  washing,  whether  it  is  performed  by 
dipping  into  the  water,  or  by  sprinkling  or  pour- 
ing water. 

Mark  7,  4.  And  when  they  (the  Pharisees)  come  from 
market,  except  they  wash,  they  eat  not.  And  many  other 
things  there  be,  which  they  have  received  to  hold,  as  the 
washing  of  cups,  and  pots,  and  brazen  vessels,  and  tables. 
(In  the  original  Greek  it  reads : ‘‘baptizing  of  cups,”  &c.) 

Acts  22,  16.  Arise,  and  be  baptized,  and  wash  away  thy 
sins. 

Matt.  3,  11.  He  shall  baptize  you  with  the  Holy  Ghost, 
and  with  fire.  (Comp.  Acts  2,  16-17.  This  is  that  which 
was  spoken  by  the  prophet  Joel.  And  it  shall  come  to  pass 
in  the  last  days,  saith  God,  I will  pour  out  of  my  Spirit  upon 
all  flesh.  Tit.  3,  5-6.  (Qu.  478.)  1 Cor.  10,  2.  (Pouring.) 

Heb..  10,  22.  Let  us  draw  near  with  a true  heart,  in  full 
assurance  of  faith,  having  our  hearts  sprinkled  from  an  evil 
conscience,  and  our  bodies  washed  with  pure  water.  (Spriiik- 
ling.) 

471.  How  must  this  dipping  or  pouring  he  performed?  ' 

This  belongs  to  the  matters  which  are  entirely 
free  ; it  is  therefore  indifferent  whether  the  water 
be  applied  to  the  forehead,  to  the  breast,  or  to  the 
whole  body,,  or  w^hether  it  is  applied  once,  twice, 
or  thrice ; for  in  this  regard  the  Holy  Scriptures 
give  us  neither  a command  nor  ^ example. 

472.  But  is  it  alloivable  to  change  the  words:  ^^In  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  GhosF  f 

By  no  means ; because  in  these  words 

1.  Christ  Himself  has  prescribed  the  form  and 
manner  of  Baptism ; 

2.  Because  express  mention  is  ‘made  of  three 
Persons ; and 

3.  Because  in  them  the  presence,  confession, 
and  invocation  of  the  whole  Trinity  is  confirmed. 

473.  But  it  is  not  said  in  Acts  19,  5. : They  were  baptized 
in  the  name  of  the  Lord  Jesus  f 

This  does  not  describe  the  form  of  Baptism,  but 


OF  HOLY  BAPTISM. 


171 


merely  designates  the  efficient  cause,  namely 
Christ,  who  instituted  Baptism,  and  its  efficacy 
and  design,  inasmuch  as  it  derives  its  power  and 
efficacy  from  Christ,  and  is  administered  at  His 
command  and  in  His  name.  Comp.  Acts  2,  38. 

474.  What  is  meant  hy  baptizing  in  the  name  of  the  Father ^ 
and  of  the  Son,  and  of  the  Holy  Spirit  f 

It  means : to  sprinkle  or  pour  water  upon  the 
person  to  be  baptized,  or  to  immerse  him  in  water, 
for  the  forgiveness  of  sins,  at  the  command  and 
with  the  invocation  of  the  Holy  Trinity. 

John  4,  1-2. 

475.  What  is  the  end  for  which  Holy  Baptism  was  instituted  f 

That  we  might  be  rendered  more  certain  by  it 

that  God  has  adopted  us  as  His  children,  and  will 
in  all  things  show  us  His  paternal  love. 

Gal.  3,  26-27.  (Qu.  479.) 

II. 

476.  What  gifts  or  benefits  does  Baptism  confer^ 

It  worketh  forgiveness  of  sin,  delivers  from  death 
and  the  devil,  and  confers  everlasting  salvation  on  all 
who  believe ; as  tJhe  word  and  ipromise  of  God  declare. 

What  are  such  words  and  pkomises  of  Godf 

Those  which  our  Lord  Jesus  Christ  spake,  as  they 
are  recorded  in  the  last  chapter  of  Mark : He  that 
helieveth,  and  is  baptized,  shall  be  saved ; but  he  that 
believeth  not,  shall  be  damned, 

III. 

478.  How  can  water  produce  such  great  effects  f 

It  is  not  the  water  indeed  that  produces  these  effects, 
hut  the  Word  of  God  which  accompanies  and  is  eon- 
nected  ivitli  the  ivater,  and  our  faith,  which  relies  on 


172 


OF  HOLY  BAPTISM. 


the  Word  of  God  connected  with  the  water.  For  the 
water.,  without  the  Word  of  God.,  is  simply  rooter  and 
no  Baptism.  But  ivhen  connected  mith  the  Word  of 
God.,  it  is  a Baptism^  that  isj  a gracious  water  of  life 
and  a ^‘washing  of  regeneration^^  in  the  Holy  Ghost; 
as  St.  Paul  says  to  Titus^  in  the  third  chapter : Ac- 
cording to  His  mercy  the  Lord  saved  us^  by  the  wash- 
ing of  regeneration^  and  renewing  of  the  Holy  Ghost; 
which  He  shed  on  us  abundantly  through  Jems 
Christ  our  Saviour:  that  being  just'fed  by  His  grace., 
we  .should  be  made  heirs  according  to  the  hope  of 
eternal  life.  This  is  a faithful  saying. 

479.  IIoiv  does  Baptism  work  forgiveness  of  sins  f 

Because  in  Baptism  we  put  on  Christ,  all  our 

sins,  both  inherited  and  actual,  are  covered  by 
His  righteousness  and  washed  away  with  His  blood. 

Gal.  3,  26-27.  Ye  are  all  the  children  of  God  by  faith  in 
Christ  Jesus ; for  as  many  of  you  as  have  been  baptized  into 
Christ  have  put  on  Christ. 

Acts  2,  38.  Repent,  and  be  baptized  every  one  of  you  in 
the  name  of  Jesus  Christ  for  the  remission  of  sins,  and  ye 
shall  receive  the  gift  of  the  Holy  Ghost.  22,  16.  (Qu.  470.) 
Zech.  13,  1. 

480.  How  dbes  it  deliver  from  sinf 

Because  it  takes  away  the  sting  of  death  and 
unites  with  Christ  Jesus,  so  that  temporal  death 
cannot  harm  a baptized  Christian,  and  eternal  death 
(or  damnation)  can  have  no  power  over  him,  but 
he  lives  in  Christ  and  Christ  in  him,  and  temporal 
death  is  to  him  only  the  entrance  into  eternal  life. 

1 Cor.  15,  55-57.  O^eath,  where  is  thy  sting?  O grave, 
where  is  thy  victory  ? The  sting  of  death  is  sin ; and  the 
strength  of  sin  is  the  law.  But  thanks  be  to  God,  which 
giveth  us  the  victory,  through  our  Lord  Jesus  Christ. 

• 481.  How  does  Baptism  deliver  from  the  devil  f 

Because  we  are  removed  by  it  from  the  kingdom 


OF  HOLY  BAPTISM. 


173 


of  tlie  devil  and  transferred  into  the  kingdom  of 
the  Son  of  God,  and  receive  faith  and  the  forgive- 
ness of  sins,  so  that  the  devil  no  longer  has  a claim 
upon  us,  and,  in  the  power  of  the  baptismal  cove- 
nant, we  can  defend  ourselves  against  him  and 
vigorously  resist  his  temptations. 

Col.  1,  12-14.  (Qu.  387.)  1 John  4,  4 ; 5,  4. 

482.  How  does  Bciptism  give  everlasting  salvation? 

By  making  us  children  of  God  it  also  renders  us 
heirs  of  eternal  salvation,  whose  full  possession  a 
baptized  Christian  may  confidently  hope. 

1 Pet.  3,  20-21.  The  long-suffering  of  God  waited  in  the 
days  of  Noah,  while  the  ark  was  a preparing,  wherein  few, 
that  is,  eight  souls,  were  saved  by  water.  The  like  figure 
whereunto,  even  baptism,  doth  also  now  save  us  (not  the 
putting  away  of  the  filth  of  the  flesh,  but  the  answer  of  a 
good  conscience  toward  God,)  by  the  sesurrection  of  Jesus 
Christ.  Gal.  3,  26-27.  (Qu.  479.)  Pom.  8,  17.  Tit.  3,  5. 
(Qu.  478.) 

* 483.  Is  Baptism  then  not  a mere  sign  of  regeneration  and 
renewing  ? 

Not  at  all ; for  Baptism  is  expressly  called  in 
the  Scriptures  a washing  of  regeneration  and  re- 
newing of  the  Holy  Ghost,  by  which  men  are  re- 
generated and  purified  from  sin,  put  on  Christ, 
and  are  saved. 

Tit.  3,  5.  (Qu.  478.)  John  3,  5.  (Qu.  132.)  Eph.  5, 
26.  (Qu.  295.)  Gal.  3,  27.  fQu.  479.J  1 Pet.  3,  21.  (Qu. 
482.) 

484.  But  does  not  the  Holy  Ghost  loorh  regeneration  ? 

Certainly;  Baptism  is  only  the  instrument  and 

means,  through  which  the  Holy  Spirit  works  and 
accomplishes  regeneration  in  the  baptized. 

485.  How  is  Baptism  also  a washing  of  renewing  in  the  Holy 
Ghost. 

Because  the  Holy  Ghost  is  not  idle,  but  active, 


174 


OF  HOLY  BAPTISM. 


in  the  baptized  Christian,  enlightens  his  under- 
standing, moves  Jiis  will  to  all  good,  and  gives  him 
power  to  live  as  a child  of  God,  to  resist  his  inborn 
evil  lusts,  and  to  be  renewed  more  and  more  as  a 
new  creature  after  the  image  of  God. 

Kom.  8,  14.  As  many  as  are  led  by  the  Spirit  of  God, 
they  are  the  sons  of  God.  2 Cor.  5,  17  ; Gal.  5,  16-18. 

486.  Whence  does  baptismcd  ivater  derive  such  power  and  effi- 
cacy ? 

From  the  Word^  command  and  promise  of  God, 
which,  on  the  part  of  man,  is  apprehended  and 
appropriated  hj  faith, 

Eph.  5,  26.  (Qu.  295.)  Gal.  3,  26-27.  (Qu.  479.) 

* 487.  Are  all  baptized  persons  equally  regenerated  f 

No ; for  Ave  must  here  make  a distinction  be- 
tween children  and  adults.  All  children^  indeed, 
who  are  baptized  according  to  the  institution  of 
Christ,  are  regenerated ; not  all  adults^  however, 
but  only  those  who  believe  and  do  not  resist  the 
operation  of  the  Holy  Ghost. 

Mark  10,  14.  (Qu.  500.) 

Mark  16,  16.  (Qu.  324.) 

488.  Will  all  those  be  damned  who  are  not  baptized? 

If  any  person  despised  Baptism,  and  thus  Avan- 
tonly  deprived  himself  of  the  ordinary  means  of 
salvation,  such  contempt  Avould  undoubtedly  bring 
damnation  upon  him.  But  the  children  born  in  the 
Church,  who,  being  early  overtaken  by  death,  are 
deprived  of  Baptism  Avithout  their  fault,  are  not  on 
that  account  to  be  regarded  as  lost ; for  it  is  the 
purpose  of  God,  Avho  has  not  bound  Himself,  but 
us,  to-  the  use  of  the  ordinary  means,  to  bestow 
faith  upon  them  immediately.  Therefore  Christ 
does  not  say : He  that  believe th  not  and  is  not  bap- 
tized shall  be  damned,  but  only : He  that  helieveth 
not. 


or  HOLY  BAPTISM. 


175 


Luke  7,  30.  (Contempt  of  Baptism. ) 

Gen.  17,  12.  (Accordingly  the  uncircumcised  children 
were  even  ordinarily  saved,  if  they  died  before  the  eighth 

Luke  23,  43.  (The  thief  dying  unbaptized  was  saved.) 

Ez.  18,  20.  (Qu.  123.)  Gen.  17, 

489.  But  may  a 'person  'who  has  fallen  after  his  Baptism^  de- 
rive comfort  from  his  baptismal  covenant  f 

Certainly ; for  although  on  his  part  he  violates 
the  baptismal  covenant  and  subjects  himself  to  the 
displeasure  of  God,  on  God’s  part  the  covenant 
remains  unbroken,  wherefore  God  will  receive  him 
into  favor  again  as  often  as  he  repents. 

Is.  54,  10.  The  mountains  shall  depart,  and  the  hills  be 
removed;  but  my  kindness  shall  not  depart  from  thee, 
neither  shall  the  covenant  of  my  peace  be  removed,  saith 
the  Lord  that  hath  mercy  on  thee. 

2 Tim.  2,  13.  If  we  believe  not,  yet  he  abideth  faithful ; 
He  cannot  deny  Himself.  Kom.  11,  29.  (Baptism  is  there- 
fore not  to  be  repeated.) 

IV. 

490.  What  does  such  baptizing  with  water  signify  ? 

It  signifies  that  the  old  Adam  in  us  is  to  be  droivned 
and  destroyed  by  daily  sorrow  and  repentance^  to- 
gether with  all  sins  and  evil  lusts;  and  that  again 
the  new  man  should  dailij  come  forth  and  rise^  that 
shall  live  in  the  presence  of  God  in  righteousness  and 
yurity  forever, 

491.  Where  is  it  so  written  ? 

St,  Paul^  in  the  JEpistle  to  the  Romans^  chapter  6, 
says:  We  are  buried  with  Christ  by  Baptism  into 
His  death ; that  like  as  He  was  raised  up  from  the 
dead^  by  the  glory  of  the  Father ^ even  so  we  also 
should  walk  in  neivness  oflife,^’ 

492.  W hat  is  meant  by  the  ‘^old  Adorn”  ? 

All  sins  and  evil  lusts,  which  are  entailed  upon 


176 


OF  HOLY  BAPTISM. 


lis  by  the  fall  of  Adam  and  which  we  have  inher- 
ited from  our  parents.  . 

Eph.  4,  22.  Put  off,  concerning  the  former  conversation, 
the  old  man,  which  is  gorrupt  according  to  the  deceitful  lusts. 

493.  How  is  this  old  Adam  drowned  in  us  ? 

By  daily  sorrow  and  repentance,  in  which  we 
resist  the  evil  desires,  suppress  them,  and  prevent 
them  from  breaking  out  in  actual  sins. 

494.  What  is  meant  by  the  ^‘neiu  man^^  f 

The  person  regenerated  by  the  Holy  Ghost,  who 
lives  in  righteousness  and  purity,  that  is,  who 
lives  in  true  faith  and  unfeigned  holiness  before 
God  forever. 

Eph,  4,  24 ; Col.  3,  10.  (Qu.  197.) 

495.  Of  what  vow  should  we  as  baptized  persons  be  always  mind- 
fid? 

Of  our  baptismal  vow,  in  which  we  have  re- 
nourused  the  devil  and  all  his  works,  and  have  prom- 
ised  to  serve  God  alone  as  our  Father  and  Lord. 

IPet.  3,  21.  (Qu.  482.)  2 Cor.  5,  15. ' (Qu.  255.) 

496.  Who  are  to  be  baptized?  ' 

Only  living  persons  ; for 

1.  These  ^lone  God  commanded  to  be  baptized. 
Matt.  28, 19 : “Go  ye  and  teach  all  nations”  (that  is, 
all  men  without^exception,)  “baptizing  them,”  &c.; 

2.  To  them  alone  belong  the  promise,  the  de- 
sign, and  the  efficacy  of  Baptism,  namely  regene- 
ration, adoption,  renewing; 

3.  Of  these  alone  we  read  that  they  were  bap- 
tized by  the  apostles. 

497.  But  are  all  to  be  baptized  without  distinction  ? 

No  ; according  to  the  example  of  the  apostles  a 
difference  must  be  made  between  adults  and  chil- 
dren. 


OF  HOLY  BAPTISM. 


177 


498.  What  do  you  hold  iolth  regard  to  the  baptism  of  adults  f 

I hold  that  not  all  should  be  baptized,  but  only 
such  adults,  whether  male  or  female,  as  have  been 
previously  instructed  in  the  elenj^nts  of  the  Chris- 
tian religion  and  faith,  because  Christ  says : — 
‘‘Preach  the  Gospel  to  every  creature.  He  that 
believetlt  and  is  baptized  shall  be  saved/’  Mark  16, 
15-16. 

* 499.  W hat  do  you  hold  with' regard  to  the  baptism  of  children  f 

I hold  that  a difference  should  be  made  between 

the  children  of  unbelievers,  who  are  born  outside 
of  the  Church,  and  the  children  of  Christians,  who 
are  born  within  the  Church,  and  that  the  latter 
should  be  baptized  while  the  former  should  not.* 

1 Cor.  5, 12, 

Gen.  ]7,  7;  Acts  2,  39. 

* 500.  W hat  proofs  have  you  that  children  should  be  baptized  f 

The  proofs  are  these : 

1.  Because  the  command  of  Christ  to  baptize 
the  nations  is  universal ; 

Matt.  28, 19.  Go  ye,  and  teach  all  nations,  baptizing  them, 
&c.  (Qn.  2.) 

2.  Because  children  are  flesh  born  of  flesh ; it 
is  therefore  necessary  for  them  to  be  born  again 
of  w^ater  and  the  Spirit,  that  they  may  enter  into 
the  kingdom  of  God. 

John  3,  5-6.  (Qu.  132.) 

3.  Because  the  covenant  of  grace  and  promise 
of  the  kingdom  of  heaven  belongs  to  children ; 
therefore  the  seal  of  the  covenant  and  of  the  prom- 
ise, which  is  Baptism^  must  belong  to  them  also ; 

Gen.  17,  7 ; Acts  2,  39. 

Mark  10,  14.  Suffer  the  little  children  to  come  unto  me, 
and  forbid  them  not : for  of  such  is  the  kingdom  of  God. 

12 


178 


OF  HOLY  BAPTISM. 


4.  Because  Baptism  in  the  New  Testament  has 
taken  the  place  of  circumcision ; but  circumcision 
in  the  Old  Testament  took  place  in  children  on 
the  eighth  day : therefore  Baptism  must  be  admin- 
istered to  them  aTso ; - 

Col.  2,  11-12.  Ye  are  circumcised  with  the  circumcision 
made  without  hands,  in  putting  otF  the  body  of  the  sins  of 
the  flesh  by  the  circumcision  of  Christ : buried  with  Him  in 
Baptism. 

5.  Because  Baptism  is  a treasure  which  be- 
longs to  the  whole  Church,  and  is  necessary,  ap- 
plicable, and  serviceable  to  children;  therefore  it 
dare  not  be  denied  to  them ; 

Eph.  5,  25-26.  (Qu.  295.) 

6.  Because  the  benefits  of  Christ  must  be  im- 
parted to  children,  since  He  came  to  save  them  as 
well  as  others ; but  this  impartation  to  children 
can  take  place  in  the  New  Testament  by  no  other 
means  than  Baptism ; 

Matt.  18,  10-11.  Take  heed  that  ye  despise  not  one  of 
these  little  ones:  for  I say  unto  you,  that  in  heaven  their 
angels  do  always  behold  the  face  of  my  Father  which  is  in 
heaven.  For  the  Son  of  Man  is  come  to  save  that  which 
was  lost. 

7.  Because  we  read  that  the  apostles  baptized 
whole  households  and  families,  and  therefore  must 
have  baptized  children  also ; 

Acts  16,  15'.  33 ; 1 Cor.  1,  16. 

8.  Because,  finally.  Infant  Baptism  was  a cus- 
tom in  the  Church,  ever  since  the  times  of  the 
apostles. 

501.  But  does  not  Christ  say:  teach  all  nations  and  bap- 
tize them  f 

In  the  Old  Testament  children  were  first  circum- 
cised and  a^fterwards  instructed  in  the  law,  why 
should  not  our  children  in  the  New  Testament 


OF  HOLY  BAPTISM. 


179 


receive  the  same  treatment  ? Besides,  Christ  did 
not  say : Teach  firsts  then  baptize.  Comp.  Qu.  2.^ 

502.  But  does  not  faith  belong  to  the  salutary  use  of  Baptism  ? 

Yes ; but  on  this  account  children  should  be 
baptized,  that  through  Baptism,  as  the  ordinary 
means,  faith  may  be  wrought  and  at  the  same  time 
sealed  in  them  by  the  power  of  the  Holy  Ghost, 
by  which  Baptism  then  becomes  salutary. 

* 503.  Can  children  believe  f 

Yes ; for 

1.  Christ  expressly  speaks  of  the  ^dittle  ones 
which  believe  in  me,’’  Matt.  18,  6 ; 

2.  The  Lord  says  : ^^Of  such  is  the  kingdom  of 
heaven,”  Mark  10, 14 ; whence  it  follows  that  they 
must  have  faith,  since  without  this  no  one  can 
please  God  and  be  saved ; 

Heb.  11,  6.  Without  faith  it  is  impossible  to  please  God. 
John  3,  18. 

3.  They  are  regenerated  and  justified,  John  3, 

5 ; therefore  they  must  have  faith,  because  it  is 
written  : The  just  shall  live  by  faith.  Bom.  1,  17 ; 

4.  Ordinarily  faith  is  given  indeed  through  the 
Word^  but  by  the  visible  word,  which  is  Baptism 
and  the  Lord’s  Supper,  as  well  as  by  the  audible, 

Luke  1,  15.  44. 

504.  With  what  ceremonies  should  Baptism  be  administered  f 

With  such  as  are  indicated  by  the  words  of  in- 
stitution, or  by  other  testimonies  of  Holy  Scrip- 
ture, as : prayer,  thanksgiving,  and  admonitions 
respecting  Baptism  and  its  salutary  fruits. 

* 505.  Is  it  right,  among  other  baptismal  usages,  to  select 
sponsors  at  the  Baptism  of  children  ? 

This  ancient  custom  is  properly  retained : 


180  THE  OFFICE  OF  THE  KEYS  AND  CONFESSION. 


1.  That  the  sponsors  may  devoutly  pray  for 
-baptized  children ; 

Matt.  8,  5,  &c. 

2.  That  they  may  be  witnesses  of  the  Baptism 
received ; 

Matt.  18,  16.  That  in  the  mouth  of  two  or  three  wit- 
nesses every  word  may  be  established. 

3.  That  they  may  give  Christian  names  to  the 
baptized ; 

Luke  1,  59-63. 

4.  That  the}^,  as  well  as  the  parents,  may  in- 
struct them  in  faith  and  the  fear  of  God. 

506.  Where  should  Baptism  he  administered  f 

Ordinarily  only  in  the  public  assembly  of  the 
Church ; but  in  cases  of  necessity  it  may  be  ad- 
ministered also  in  other  places. 

1 Cor.  14, 40.  Let  all  things  be  done  decently  and  in  order. 

* 507.  At  what  time  or  hour  shotdd  Baptism  be  administered? 

Christians  are  at  liberty  to  administer  Baptism 
at  any  time,  on  any  day,  or  at  any  hour ; l^ut  care 
should  be  taken  in  this,  as  in  other  indifferent  mat- 
ters, that  all  things  are  done  decently  and  in  order. 


PART 

THE  OFFICE  OF  THE  KEYS  AND  CONFESSION. 

508.  Of  ivhat  does  the  fifth  part  treat  ? 

Of  the  office  of  the  keys  and  of  confession. 

509.  What  is  the  office  of  the  keys  ? 

The  office  of  the  hejjs  is  the  particular  poiuer  ivhioh 
Christ  has  given  to  His  Church  on  eartffi  to  forgive 
the  sins  of  penitent  sinners^  but  to  retain  the  sim  of 
the  impenitent  so  long  as  iJtey  do  not  repent. 


THE  OFFICE  OF  THE  KEYS. 


181 


510.  What  accordingly  is  the  power  of  the  Jceys? 

It  is  twofold : 

1.  The  one  is  called  the  releasing  key,  which 
absolves  from  sin  and  opens  heaven,  hence  the 
absolution^  or  declaration  of  release ; 

2.  The  other  is  called  the  binding  key,  which 
retains  sins  and  closes  heaven  against  those  who 
are  in  the  bonds  of  sin,  hence  the  excommunication 
or  expulsion. 

Matt.  16,  19.  I will  give  unto  thee  the  keys  of  the  king- 
dom of  heaven : and  whatsoever  thou  shall  bind  on  earth, 
shall  be  hound  in  heaven  ; and  whatsoever  thou  shalt  loose 
on  earth,  shall  be  loosed  in  heaven. 

511.  Why  is  the  office  of  the  keys  called  the  peculiar  power  of 
the  Chureh? 

Because  outside  of  the  Christian  Church,  or  of 
Christendom,  where  there  is  no  Grospel,  there  is 
also  no  forgiveness  of  sins. 

Eph.  2,  11-12.  Remember,  that  ye  being  in  time  past 
Gentiles  in  the  flesh,  who  are  called  Uncircumcision  by  that 
which  is  called  the  Circumcision  in  the  flesh,  made  by 
hands;  that  at  that  time  ye  were  without  Christ,  being 
aliens  from  the  commonwealth  of  Israel,  and  strangers  from 
the  covenants  of  promise,  having  no  hope,  and  without  God 
in  the  world.  Deut.  4,  7 ; Ps.  147,  20. 

Acts  4,  12.  (Qu.  211.) 

John  14,  6.  I am  the  way,  the  truth,  and  the  life;  no 
man  cometh  unto  the  Father,  but  by  me. 

512.  Are  then  these  keys  not  given  to  some  one  person  only? 

No ; ^ Ve  must  rather  confess  that  the  keys  are 
not  given  and  do  not  belong  to  any  one  person 
only,  but  to  the  whole  Church.  For  as  the  prom- 
ise of  the  Gospel  belongs  certainly  and  immedi- 
ately to  the  whole  Church,  so  the  keys  belong  im- 
mediately to  the  whole  Church.” 

Matt.  18,  17-20.  If  he  neglect  to  hear  the  church,  let 
him  be  unto  thee  as  an  heathen  man  and  a publican.  Yerily 


182 


THE  OFFICE  OF  THE  KEYS. 


I say  unto  you,  Whatsoever  ye  shall  bind  on  earth,  shall  be 
bound  in  heaven ; and  whatsoever  ye  shall  loose  on  earth, 
shall  be  loosed  in  heaven.  Again  I say  unto  you,' that  if 
two  of  you  shall  agree  on  earth  as  touching  any  thing  that 
they  shall  ask,  it  shall  be  done  for  them  of  my  Father  which 
is  in  heaven.  For  where  two  or  three  are  gathered  together 
in  my  name,  there  am  I in  the  midst  of  them.  1 Pet.  2,  9. 
(Qu.  288.)  1 Cor.  3,  21-23. 

'-513.  Why  so  f 

^^Because  the  keys  are  nothing  else  than  the 
office  whereby  this  promise  is  communicated  to  all 
who  desire  it.’’ 

Rom.  1,  16.  (Qu.  154.) 

Luke  24,  46-47.  Thus  it  is  written  and  thus  it  behooved 
Christ  to  suffer,  and  to  rise  from  the  dead  the  third  day ; 
and  that  repentance  and  remission  of  sins  should  be  preached 
in  His  name  among  all  uations,  beginning  at  Jerusalem. 

514.  May  accordingly  every  Christian^  ivithout  a call,  presume 
to  exercise  the  office  of  the  keys  ? 

By  no  means ; for  ^‘no  man  should  publicly  in 
the  Church  teach,  or  administer  the  sacraments, 
except  he  be  rightly  called,” 

Rom.  10, 15.  How  shall  they  preach  except  they  be  sent. 

1 Cor.  12,  29.  Are  all  teachers?  1 Cor.  4,  1. 

James  3, 1.  My  brethren,  be  not  many  masters,  knowing 
that  we  shall  receive  the  greater  condemnation. 

Jer.  23,  21.  I have  not  sent  these  prophets,  yet  they  ran. 

Fleb.  5,  4.  No  man  taketh  this  honor  unto  himself,  but 
lie  that  is  called  of  God,  as  was  Aaron. 

515.  Who  are  regular  ministers  of  the  Church  ? 

Those  who,  by  a legitimate  call,  are  appointed 
of  God  rightly  to  teach  the  Word  of  God  and  right- 
ly to  administer  the  sacraments. 

516.  Of  how  many  hinds  is  the  legitimate  call  f 

Of  two  kinds ; the  one  is  the  immediate,  the 
other  is  the  mediate. 


THE  OFFICE  OF  THE  KEYS. 


183 


517.  Which  is  the  immediate  calif 

That  which  God  gives  Himself,  without  employ- 
ing the  service  of  man. 

Gal.  1,  1 ; Jer.  1,  4,  &c. ; Matt.  10,  1,  &c. 

518.  Is  the  immediate  call  still  to  be  expected  at  the  present 
dayf 

No,  because  w'e  have  neither  a command  nor  a 
promise  to  this  effect ; therefore  those  who  claim 
such  a call  are  to  be  rejected  and  accounted  as 
false  prophets.  ^ 

Ex.  4,  1-9.  (The  immediate  call  is  proved  by  miracles.) 

Matt.  7,  15.  (Qa.  304.  Come  to  you.) 

* 519.  Which  is  the  mediate  calif 

That  which  God  gives  through  the  Church,  in 
a certain  order  and  in  accordance  with  certain 
laws,  which  are  laid  down  in  His  Word. 

1 Cor.  12,  28. 

Acts  20,  28.  Take  heed  therefore  unto  yourselves,  ^d  to 
all  the  flock  over  the  which  the  Holy  Ghost  hath  made  you 
overseers,  to  ^ feed  the  church  of  God,  which  He  hath  pur- 
chased with  His  own  blood. 

* 520.  2b  whom  then  do  the  right  and  power  to  call  ministers 
belong  f 

To  the  whole  Church : 

1.  Because  the  office  belongs  to  the  whole 
Church ; 

Matt.  18,  17.  (Qu.  512.)  1 Cor.  3,  21-23. 

1 Cor.  4,  1.  Let  a man  so  account  of  us,  as  of  the  min- 
isters of  Christ,  and  stewards  of  the  mysteries  of  God.  2 
Cor.  1,  24. 

2 Cor.  4,  5.  We  preach  not  ourselves,  but  Christ  Jesus 
the  Lord ; and  ourselves  your  servants  for  Jesus’  sake.  1 
Pet.  5,  2-3;  Ps.  68,  13. 

2.  Because  upon  the  whole  Church  is  laid  the 
duty  of  distinguishing  pure  teachers  from  deceiv- 
ers and  of  departing  from  error ; 

IVLitt.  7,  15.  (Qu.  304.)  John  10,  5. 


184 


THE  OFFICE  OF  THE  KEYS. 


3.  Because  this  is  shown  by  the  custom  of  the 
Church  in  the  election  of  Matthias  and  of  the  dea- 
cons and  elders,  wherefore  the  ancient  Church 
pronounced  all  elections  null  which  were  effected 
without  the  consent  of  the  people. 

Acts  1,  15-26 ; 6,  1-6 ; 14,  23. 

521.  What  are  the  xvords  in  which  our  Lord  Jesus  Christ  in- 
stituted the  office  of  the  keys  f 

• The  holy  evangelist  JohUj  in  the  20.  chapter^  writes 
thus : The  Lord  Jesus  breathed  on  the  disciples^  and 
said  unto  them^  Receive  ye  the  Holy  Ghost:  Whoseso- 
ever sins  ye  remits  they  are  remitted  unto  them^  and 
whosesoever  sins  ye  retain^  they  are  retained. 

522.  What  do  you  helieve  in  virtue  of  these  words  f 

1 believe  what  the  called  rhinisters  of  Christ  trans- 
act with  us  by  His  divine  command^  particularly 
when  they  exclude  open  and  impenitent  sinners  from 
the  Christian  congregation^  and  absolve  those  who 
repent  of  their  sins  and  are  willing  to  amend  their 
lives : I believe  that  this  is  just  as  efficacious  and  just 
as  certain  in  heaven  also,  as  if  our  Lord  Jesus  Christ 
had  done  it  in  His  own  person. 

523.  Can  ministers  then  forgive  sins  ? 

Yes ; God  alone,  indeed,  can  forgive  sin,  that 

is,  by  His  own  power;  the  ministers  forgive  them 
only  as  the  instrument  of  God  or  in  virtue  of  the 
external  office  of  the  ministry ; but  through  this 
the  Holy  Ghost  works  effectually. 

Mark  2,  7.  Who  can  forgive  sins  but  God  only? 

2 Cor.  2,  10.  If  I forgave  any  thing,  to  whom  I forgave 

it,  for  your  sakes  forgave  I it  in  the  person  of  Christ.  Luke 
24,  46-47.  (Qu.  513.)  2 Cor.  5,  18-20 ; 3,  6-8. 

* 524.  JBut  how  if  the  minister  who  px'onounces  absolution  were 
an  ungodly  verson  ? 

Like  the  sacraments,  absolution  is  ^^not  with- 


THE  OFFICE  OF  THE  KEYS. 


185 


Out  efficacy  and  power  because  it  is  imparted  by 
unworthy  and  wicked  men.  For  these,  on  account 
of  the  call  given  by  the  Church,  act  not  for  their 
own  persons,  but  as  Christ;  as  the  Lord  testifies: 
He  that  heareth  you,  heareth  me/’ 

Luke  10,  16. 

525.  Are  those,  who  come  to  confession  as  hypocrites,  merely  for 
the  sake  of  the  appearance,  also  released  from  their  sins  by  absolution  f 

As  the  minister  of  Christ  cannot  prove  the  heart, 
he  exercises  his  office  upon  all  who  externally  man- 
ifest repentance ; but  because  the  impenitent  and 
h3^pocrites  make  themselves  unworthy  before  God, 
this  holy  office  cannot  exert  its  power  in  them,  and 
they  accordingly  remain  in  their  sin  and  condem- 
nation. 

Is.  26,  10.  Let  favor  be  showed  to  the  wicked,  yet  will 
he  not  learn  righteousness : in  the  land  of  uprightness  will 
he  deal  unjustly,  and  will  not  behold  the  majesty  of  the 
Lord.  Luke  10,  5-6. 

*526.  What  is  the  ban  or  anathema  f 

It  is 

1.  The  announcement  made  in  the  name  of 
Christ,  by  the  regular  minister  of  the  Church,  to 
unbelieving  and  obstinate  sinners,  that  their  sins 
are  retained,  and 

2.  The  expulsion  from  the  fellowship  of  the 
Church  until  they  repent. 

1 Cor.  5,  11-13.  I have  written  unto  you  not  to  keep 
company,  if  any  man  that  is  called  a brother  be  a fornicator, 
or  covetous,  or  an  idolater,  or  a railer,  or  a drunkard,  or  an 
extortioner;  with  such  an  one  no  not  to  eat.  Put  away 
from  among  yourselves  that  wicked  person.  2 Thess.  3 14. 

* 527.  May  the  anathema  be  pronounced  at  pleasure  ? 

By  no  means ; on  the  contrary,  it  should  be  well 
observed  that  the  anathema  dare  not  be  pronounc- 


186 


OF  CONFESSION. 


ed  arbitrarily,  but  that  the  process  is  accurately 
determined  % the  express  word  of  God. 

Matt.  18,  15-17.  If  thy  brother  shall  trespass  against 
thee,  go  and  tell  him  his  fault  between  thee  and  him  alone: 
if  he  shall  h^ar  thee,  thou  hast  gained  thy  brother.  But  if 
he  will  not  hear  thee,  then  take  with  thee  one  or  two  more, 
that  in  the  mouth  of  two  or  three  witnesses  every  word  may 
be  established.  And  if  he  shall  neglect  to  hear  them,  tell 
it  unto  the  church  : but  if  he  neglect  to  hear  the  church,  let 
liim  be  unto  thee  as  a heathen  man  and  a publican.  1 Cor. 
5,  11.  (Qu.  526.)  V.  3-5;  2 Cor.  2,  6.  (Legitimate  ban.) 

John  16,  2;  3 John  10.  (Unjust  ban.) 

* 528.  Can  a sinner  he  released  fi'om  the  ban  and  received  again  f 

Certainly ; the  purpose  of  the  binding  key  is  not 
the  destruction,  but  the  preservation  of  the  soul. 
Therefore,  when  the  hitherto  hardened  sinner 
turns  from  his  evil  way,  truly  repents,  and  sin- 
cerely amends  his  life,  he  should  be  assured  again 
of  the  grace  of  God  and  be  cheered  by  the  comfort 
of  the  Gospel. 

2 Cor.  2,  6-8. 

529.  What  is  the  confession  of  sin? 

The  confession  of  sin  includes  tico  parts : the  first 
is  the  acknowledgment  of  sins;  the  other  is  the  recep- 
tion of  absolution  from  the  confessor  or  minister  of 
the  Gospef  as  from  God  Himself;  so  that  one  should 
by  no  means  doubt ^ but  firmly  believe^  that  sin  is 
thereby  forgiven  before  God  in  heaven, 

530.  What  sins  ought  to  be  confessed? 

Before  God  we  should  aeknoivledge  ourselves  guilty 
of  all  sinSj  even  of  such  as  we  do  not  know^  as  we  do 
in  the  Lord^s  Prayer,  But  before  the  minister  we 
ought  to  confess  those  sins  only^  which  we  knoiv  and 
feel  in  our  hearts, 

Ps.  32,  3-5.  When  I kept  silence,  my  bones  waxed  old : 
through  my  roaring  all  the  day  long.  For  day  and  night 


OF  CONFESSION. 


187 


Thy  hand  was  heavy  upon  me;  my  moisture  is  turned  into 
the  drought  of  summer.  Selah.  I acknowledged  my  sin  un- 
to Thee,  and  mine  iniquity  have  I not  hid.  I said,  I will 
confess  my  transgression  unto  the  Lord ; and  Thou  forgavest 
the  iniquity  of  my  sin.  Selah. 

Prov.  28,  13.  He  that  covereth  his  sins  shall  not  prosper; 
but  Avhoso  confesseth  and  forsaketh  them  shall  have  mercy. 

Ps.  19, 12.  Who  can  understand  his  errors  ? cleanse  Thou 
me  from  secret  faults.  (Confession  before  Gbd.) 

Matt.  3,  5-6;  Ps.  19,  12.  (Confession  before  the  minister.) 

Matt.  5,  23-26.  (Qu.  413.)  Jam.  5, 16.  (Confession  be- 
fore the  neighbor  whom  we  have  offended.) 

531.  TThich  are  these  ^ 

Examine  your  state  or  condition  hy  the  Ten  Com- 
mandments : Whether  you  are  afatlier.,  mother^  son, 
or  daughter;  a master,  mistress,  or  servant?  Whether 
you  are  disobedient,  unfaithful,  negligent,  passion- 
ate, unchaste ; or  full  of  haired,  spite  and  rancor  ? 
Whether  you  have  stolen,  coveted,  neglected,  de- 
stroyed, or  done  any  other  injury  or  evil  deed  ? 

532.  What  brief  form  of  confession  did  ••Luther  set  forth  in 
the  Small  Catechism  f 

In  this  manner  thou  shouldst  address  the  confessor : 

Worthy  and  beloved  Sir,  I entreat  thee  to  hear 
my  confession  and  to,  announce  forgiveness  to  me 
for  Grod’s  sake. 

I,  a miserable  sinner,  confess  myself  guilty  be- 
fore God  of  all  manner  of  sins ; in  particular  I 
confess  before  thee  that  I,  as  a servant,  serve  my 
master  and  mistress  unfaithfully ; for  here  and 
there  I have  not  performed  what  they  commanded 
me ; I have  provoked  them  and  induced  them  to 
curse ; I have  been  negligent  and  suffered  injuries 
to  take  place.  I have  also  been  immodest  in  words 
and  actions ; I have  been  angry  with  my  equals, 
murmured  and  uttered  imprecations  against  my 


188 


OF  CONFESSION. 


mistress,  &c.  For  all  this  I am  sorry ; I pray  for 
mercy,  and  promise  to  amend  my  life. 

A master  or  mistress  should  say  thus : 

In  particular  I confess  before  thee  that  I have 
not  faithfully  educated  my  children  and  domestics 
to  the  glory  of  God.  I have  blasphemed,  set  a bad 
example  by  unbecoming  words  and  actions,  done 
injury  to  my  neighbors,  spoken  evil  against  them, 
imposed  upon  them  spurious  and  imperfect  goods. 
(And  whatever  else  he  may  in  his  vocation  have 
done  against  the  commandments  of  God  may  be 
mentioned.) 

533.  But  if  any  one  does  not  find  himself  oppressed  by  these  or 
greater  sins,  what  should  he  then  do  according  to  I)i\  Lutheds  counself 

He  should  not  be  solicitous  nor  seek  or  imagine 
sins,  and  thus  make  a torture  of  confession,  but 
mention  one  or  two  that  are  known.  Thus : In 
particular  I confess  that  I have  once  cursed ; again, 
I have  once  been  immodest  in  expression ; I have 
once  neglected  this  or  that,  &c.  Let  this  suffice. 
But  if  he  is  nofconscious  of  any,  which  is  scarcely 
possible,  let  him  mention  none  in  particular,  but 
receive  the  remission  upon  the  general  confession 
made  to  the  minister  before  God. 

534.  What  are  the  words  of  the  gelteral  confession  f 

0 Almighty  God^  merciful  Father^  f a poor^  mis- 
erable sinner^  confess  unto  Thee  all  my  sins  and  ini- 
quities^ with  which  I have  offended  Thee  and  merited 
temporal  and  eternal  punishment.  I am  heartily 
sorry  for  them  and  sincerely  repent  of  them^  and  1 
pray  Thee^  for  the  sake  of  Thine  infinite  mercy  and 
of  the  holy^  innocent^  and  hitter  sufferings  and  death 
of  Thy  beloved  Son,  Jesus  Christ,  to  be  gracious  and 
merciful  to  me,  a poor,  sinful  being. 


THE  lord’s  supper. 


189 


535.  What  other  form  of  confession  may  he  used? 

I,  a poor  sinner, ^onfess  before  God  and  before 
thee,  ip  God’s  stea^  that  I have  been  conceived 
and  born  in  sin  and  that  I have  transgressed  the 
commandments  of  God  in  manifold  ways.  If  God 
would  deal  with  me  in  strict  justice,  I must  needs 
die  in  my  sins  and  be  eternally  condemned  and 
lost.  But  I grieve  and  am  heartily  sorry  for  all 
my  offenses.  Therefore  I confess  my  sins  and  seek 
refuge  in  the  infinite  m.ercy  of  God  and  the  pre- 
cious merits  of  my  Redeemer  and  Ransom,  Jesus 
Christ,  in  the  firm  confidence  that  God  will  gra- 
ciously pardon  all  my  sins  for  the  sake  of  His  Son. 
I beseech  thee,  reverend  Sir,  to  absolve  me  in  God’s 
stead  from  all  my  sins,  and  I dutifully  promise,  by 
the  help  of  the  Holy  Ghost,  to  amend  my  life  and 
live  more  piously. 


PART  VI.  , 
THE  LORD'S  SUPPER. 


536.  What  forms  the  sixth  part  of  the  Catechism  ? 

The  second  sacrapient  of  the  New  Testament, 
wdiich  is  generally  called  the  Lord’s  Supper,  or  the 
sacrament  of  the  altar. 

537.  W hy  is  it  called  the  sacrament  of  the  ALTAR  ? 

Because  in  ancient  times  it  was  customary  to 

celebrate  it  at  the  altar  in  the  Christian  Church. 
* 538.  W hat  is  meant  hy  the  word  altar  ? 

By  the  word  altar  is  meant  the^table  upon  which 
Christians  offered  their  gifts,  of  which  siich  were 
set  apart  as  were  necessary  for  the  celebration  of 
the  Holy  Supper,  while  the  rest  were  used  for  the 


190 


THE  loud’s  supper. 


support  of  the  ministers  and  for  the  benefit  of  the 
poor. 

J Cor.  10,  21.  . 

539.  If  then  a table  is  the  same  as  an  altar,  why  do  we  not, 
according  to  Christ’s  own  example,  rather  use  a table  in  celebrating 
the  Lord’s  Supper  than  an  altar  ? 

Both  are  free,  but  in  the  exercise  of  Christian 
liberty  we  use  such  tables  as  have  only  the  extern- 
al form  of  altars,  because 

1.  Chi*ist  has  not  forbidden  altars, 

2.  Nor  has  He  commended  the  use  of  wooden 
tables,  and 

3.  The  Scriptures  do  not  state  whether  Christ 
used  a table,  nor  whether  it  was  of  wood  or  stone. 

1 Cor.  10,  29.  Why  is  my  liberty  judged  of  another  man’s 
conscience?  Kom.  14,  14. 

540.  W hy  is  this  sacrament  called  a supper  ? 

It  is  called  a supper  because  it  was  instituted  in 
the  evening  after  the  passover  was  eaten. 

Matt.  26,  19,  &c. 

541.  Why  is  it^dled  the  Lord’s  Supper? 

It  is  called  the  Lord’s  Supper  after  its  Author, 
because  it  was  first  instituted  by  our  Lord  Jesus 
Christ. 

Matt.  26,  26,  &c.;  1 Cor.  11,  20.  23. 

542.  W hat  is  the  sacrament  of  the  altar  ? 

It  is  the  true  body  and  blood  of  our  Lord  Jesus 
Christ,  7mder  the  bread  and  ivine,  given  unto  us 
Christians  to  eat  and  to  drink,  as  it  was  instituted 
by  Christ  Himself 

543.  Where  is  it  so  written  ? 

The  holy  evangelists,  Mattheto,  Mark,  and  Luke, 
together  ivith  St.  Paid,  write  thus : 

‘Hur  Lord  Jesus  Christ,  the  same  night  in  which 
He  was  betrayed,  took  bread:  and  when  He  had 


I OF  THE  EARTHLY  ELEMENTS  OF  THE  HOLY  SUPPER.  191 


givm  thankSj  He  hrahe  it^  and  gave  it  to  the  disciples^ 
and  saidy  Tdhe^  eat;  this  is  my  hody^  tvhich  is  given 
for  you : this  do^  m^ememhrance  of  me. 

After  the  same  manner  also  He  took  the  cup,  tolien 
He  had  supped^  gave  thcmks^  and  gave  it  to  tjiem^ 
saying,,  Drink  ye  all  of  it;  this  cup  is  the  new  testa- 
ment in  my  blood,,  which  is  shed  for  yoUy  for  the 
remission  of  sins : this  do  ye^  as  oft  as  ye  drink  it, 
in  remembrance  of  me, 

Matt.  26,  26-28 ; Mark  14,  22-24;  Luke  22, 19-20 ; 1 Cor. 
11,  23-25. 

544.  TFAo  is  the  author  or  institutor  of  the  Holy  Supper  ? 

The  author  or  institutor  is  our  Lord  Jesus  Christ, 

the  God-Man,  the  true,  all-wise  and  almighty. 

Rom.  9,  5;  Col.  2,  3;  Matt.  28,  18.  (Qu.  213.) 

John  14,  6.  I am  the  way,  tlie  truth,  and  the  life:  no 
man  cometh  unto  the  Father  but  by  me.  Luke  1,  37.  (Qu. 
160.)  Eph.  3,  20. 

545.  Of  what  does  the  Holy  Supper  consist  ? 

The  earthly  element  of  which  it  consists  is  bread 
and  wine ; the  heavenly  is  the  body  and  blood  of 
Christ. 

OF  THE  VISIBLE  EARTHLY  ELEMENTS  OF  THE  HOLY 
SUPPER. 

546.  What  is  here  meant  hy  bread  f 

By  this  is  meant  true  bread,  which  is  made  of 
flour  from  ground  grain  and  of  water. 

547.  Of  what  nature  and  form  must  this  bread  bef 

If  it  is  only  baked  of  flour  and  water  it  makes 
no  difference  whether  it  is  leavened  or  unleavened, 
wLether  it  is  made  of  wheat,  rye,  or  other  grain, 
whether  it  is  round  or  oblong,  or  square,  or  has 
any  other  shape ; for  Christ  has  not  forbidden  one 


192  OF  THE  EAKTHLY  ELEMENTS  OF  THE  HOLY  SUPPER. 


kind  of  bread  nor  commanded  another  kind.  There- 
fore ,all  this  is  a matter  of  Christian  liberty. 

* 548.  Hovj  do  you  regard  the  small,  round  bread  which  is 
commonly  called  the  wafer : is  it  real  bread  f 


Why  not  ? for  1.  it  consists  of  the  essential  parts 
of  bread,  being  baked  of  the  finest  wheat  fiour  and 
of  water ; and  2.  it  has  the  properties  of  bread, 
namely,  the  color,  taste,  nutritiousness,  &c.  There- 
fore it  is  undoubtedly  true  bread. 


* 549.  Is  it  therefore  right  to  use  such  wafers  in  the  celebration 
of  the  Holy  Supper  f 

Certainly  it  is  right,  in  accordance  with  an  old 
custom  of  the  Church,  to  use  them,  because  they, 
are  real  bread  and  are  especially  convenient  for 
distribution  and  reception. 

1 Cor.  11,  34. 

* 550.  Is  it  necessary  that  the  bread  should  be  broken  in  the 
Holy  Supper  f 

The  distribution  of  the  bread  is  necessary  in- 
deed, but  the  manner  of  distribution  is  indifferent. 
Therefore  whether  it  be  cut  with  a knife  before  or 
after  the  distribution,  or  be  broken  with  the  hand, 
or  be  prepared  for  distribution  in  any  other  way, 
is  of  no  importance  ; for  in  any  case  it  attains  the 
end,  if  it  is  only  broken  for  the  purpose  of  being 
distributed  to  the  communicants. 

Is.  58,  7.  (Qu.  79.) 

551.  Bui  is  not  the  breaking  of  the  bread  necessary  to  repre’ 
sent  the  breaking  of  the  Loris  body  upon  the  cross  f 

By  no  means ; for 

1.  There  is  nothing  of  this  in  the  words  of  the 
institution ; 

2.  The  office  of  the  bread  in  the  Holy  Supper 
is  not  to  signify,  represent  or  symbolize,  but  to  be 
the  communion,  the  sanctified  means  or  instru- 


OF  THE  EARTHLY  ELEMENTS  OF  THE  HOLY  SUPPER.  193 


ment  for  distributing  the  Lord’s  body,  that  it  may 
be  eaten  and  that  aj^  its  benefits  may  be  enjoyed; 

1 Cor.  10,  16.  The  cup  of  blei^sing  which  we  bless,  is  it 
not  the  communion  of  the  blood  of  Christ  ? The  bread  which 
we  break,  is  it  not  the  communion  of  the  body  of  Christ? 

3.  The  Scriptures  expressly  deny  that  the  body 
of  Christ,  properly  speaking,  was  broken  upon  the 
cross : how  then  can  the  breaking  of  bread  into 
small  pieces  be  a representation  of  the  breaking 
of  Christ’s  body? 

John  19,  31-33, 

4.  Even  the  passover  in  the  Old  Testament,  as 
a type  of  Christ’s  body,  was  not  broken,  much  less 
could  it  indicate  such  breaking  in  the  New  Testa- 
ment; 

Ex.  12,  46,  Num.  9,  12, 

5.  If  any  such  representation  were  designed 
wdth  regard  to  the  bread,  it  would  require  also  a 
spilling  of  the  wine  to  represent  the  shedding  of 
Christ’s  blood ; but  of  such  outpouring  there  is  no 
mention  in  the  words  of  institution. 

552.  But  did  not  Christ,  in  the  words  this''*  also  coni'- 
mand  the  breaking  of  bread  f 

Not  at  all ; for  that  the  Lord’s  command  is  not 
to  be  referred  to  all  that  precedes,  without  distinc- 
tion, but  only  to  that  upon  which  all  depends  in 
the  Lord’s  Supper,  namely  the  eating  and  drink- 
ing, St.  Paul  expressly  declares  in  1 Cor.  11,  25- 
26 : This  do,  as  oft  as  ye  drink  it,  in  remembrance 
of  me.  For  as  often  as  ye  eat  (not  break)  this 
bread  and  drink  this  cup,  ye  do  show  forth  the 
Lord’s  death  till  He  come. 

Comp.  1 Cor.  10,  16-17.,  where  the  apostle  omits  the  word 
eat  and  uses  the  word  break,  thus  using  the  latter  in  the  .sense 
of  the  former. 

13 


194  or  THE  EARTHLY  ELEMENTS  OF  THE  HOLY  SUPPER. 

^ 553.  Why  do  we  use  wafers  and  omit  the  breaking  of  the 
bread,  since  both  are  matters  of  indifference  f 

We  give  place  to  the  innovators  by  subjection, 
no,  not  for  a hour,  according  to  the  example  of 
Paul,  that  the  truth  of  the  Gospel  and  Christian 
liberty  may  not  be  endangered. 

Gal.  2,  4-5. 

* 554.  Must  the  bread  he  taken  with  the  hands  or  only  idth  the 
mouth  f 

Strange  question  ! The  taking  and  eating  which 
takes  place  with  the  mouth,  is  certainly  necessary, 
but  the  manner  of  receiving  is  indifferent. 

John  19,  30.  When  Jesus  therefore  had  received  the 
vinegar,  He  said,  It  is  finished.  (Alone  with  the  mouth.) 

555.  What  hind  of  wine  is  to  be  used  in  the  Lord^s  Supper? 

As  real  and  natural  bread,  so  real  and  natural 
wine  is  to  be  used,  which  is  the  fruit  of  the  vine 
and  is  pressed  from  grapes. 

Matt.  26,  29 ; Luke  22, 18. 

* 556.  Must  it  be  white  wine  or  red? 

It  makes  no  difference  whether,  according  to 
the  custom  of  the  church,  it  be  wdiite  or  red  wine; 
but  care  must  be  taken  not  to  give  offence  to  the 
weak  by  an  innovation. 

557.  Should  the  mne  be  administered  in  a pilt  chalice,  or  in  a 
wooden  or  glass  cup  ? 

What  kind  of  a cup  Christ  used  in  the  Holy 
Supper  is  not  mentioned  in  the  words  of  institu- 
tion ; but  because  our  Lord  1.  did  not  prohibit  gilt 
chalices,  nor  2.  command  the  use  of  others  of  any 
material  or  in  any  form,  whether  wooden,  glass, 
silver  or  copper,  we  do  right  when,  in  the  exercise 
of  our  liberty,  we  use  gilt  chalices,  according  to 
the  ancient  custom  of  the  Church. 


OF  THE  HEAVENLY  ELEMEN^fS  OF  THE  HOLY  SUPPER.  195 


OF  THE  INVISIBLE  HEAVENLY  ELEMENTS  OF  THE 
HOLY  SUPPER. 

558.  As  the  body  and  blood  of  Christ  are  the  heavenly  gift  in 
the  Holy  Supper,  ivhat  body  and  blood  are  here  meant  f 

That  true  and  natural  human  body  of  Christ  is 
meant,  which  was,  in  the  womb  of  the  virgin  Mary, 
received  into  the  person  of  the  Son  of  God,  and 
which  was  given  into  death  for  us ; and  that  true 
and  natural  blood  which  was  shed  upon  the  altar 
of  the  cross  for  the  remission  of  our  sins. 

Luke  22,  19-20. 

* 559.  W hat  hind  of  a union  takes  place  between  the  bread  and 
the  body  of  Christ,  and  between  the  wine  and  the  blood  of  Christ  f 

It  is  a sacramental  union. 

560.  What  is  this  sacramental  union? 

The  sacramental  union  in  the  Holy  Supper  is  a 
true  and  real  or  actual  union  of  the  bread  and  the 
body  of  Christ,  and  of  the  wine  and  the  blood  of 
Christ,  in  virtue  of  which  union,  when  the  Holy 
Supper  is  administered  and  received,  the  true  body 
of  Christ  is  received  with  the  bread  in  one  undi- 
vided sacramental  eating,  and  the  true  blood  of 
Christ  is  received  with  the  wine  in  one  undivided 
sacramental  drinking,  according  to  Christ’s  order 
and  institution.  (See  Qu.  567.) 

* 561.  How  is  this  sacramental  union  proved  ? 

By  the  words  of  institution,  where  our  Lord 
says  of  the  bread  which  is  administered,  Eat,  this 
is  my  body,  and  of  the  cup  which  is  offered.  Drink, 
this  is  my  blood;  in  which  words  He  expressly  de- 
clares that  He  gives  not  only  bread,  but  with  the 
bread  His  body  to  be  eaten,  and  not  only  wine, 
but  with  the  wine  His  blood  to  be  drank. 

562.  But  are  not  these  words  of  the  institution  figurative  ? 

By  no  means.  For  every  figurative  use  of  words 


196  OF  THE  HEAVENLY  ELEMENTS  OF  THE  HOLY  SUPPER. 

is  the  exchange  of  their  proper  meaning  for  one 
that  is  foreign  to  them.  But  in  the  words  of  the 
institution,  ^‘This  is  my  body,  This  is  my  blood,’’ 
there  is  no  such  exchange  of  the  proper  meaning 
for  one  that  is  foreign,  inasmuch  as  every  Avord 
retains  its  original  and  proper  signification.  There- 
fore the  words  of  institution  are  not  figurative. 

Luke  22,  19-20.  This  is  my  body  which  is  given  for  you. 
This  cup  is  the  New  Testament  in  my  blood,  which  is  shed  for 
you.  (Hence  not  a figurative  body  and  blood. ) 

563.  may  not  the  word  ^hs,”  as  the  Reformed  claim,  by 
a figure  of  speech  stand  for  represents  ? 

No;  for 

1.  The  figure  ahvays  refers  to  the  things  com- 
pared, not  to  the  Avord  ; 

John  1,  29.  Behold  the  Lamb  of  God,  which  taketli  away 
the  sin  of  the  world.  (Christ  does  not  represent  the  Lamb  of 
God,  but  in  a figurative  sense  He  is  the  Lamb  of  God.)  15, 
1-5 ; 10,  7 ; 1 Cor.  10,  4 ; Kev.  5,  5. 

2.  If  the  word  ^fis”  had  been  intended  to  mean 
^‘represents,”  Christ,  or  one  of  the  Evangelists,  or 
St.  Paul,  Avould  undoubtedly  have  indicated  this ; 

3.  This  opinion  lacks  the  testimony  and  assent 
of  all  orthodox  antiquity ; 

4.  Such  an  interpretation  Avould  remove  the 
distinction  betAA^een  the  Old  and  the  New  Testa- 
ment ; for  it  is  peculiar  to  the  Old  Testament  to 
have  mere  signs,  but  not  to  the  New. 

Col.  2,  16-17.  (Qu.  45. ) 

Heb.  10,  1.  The  law  has  a shadow  of  good  things  to  come, 
and  not  the  very  image  of  the  things. 

564.  Rut  how  do  you  prove  that  these  words  of  the  institution 
cannot  he  taken  in  a figurative,  hut  must  he  taken  in  their  original 
sense,  literally,  just  as  they  stand  f 

There  are  many  proofs  of  this,  of  AA’^hich  I adduce 
especially  the  following : 

1.  These  are  the  Avords  of  a testament; 


OF  THE  HEAVENLY  ELEMENTS  OF  THE  HOLY  SUPPER.  197 


Gal.  3,  15.  Brethren,  I speak  after  the  manner  of  men : 
Though  it  be  but  a man’s  covenant,  yet  if  it  be  confirmed, 
no  man  disannulleth  or  addeth  thereto.  Heb.  9,  15-17. 

2.  They  are  the  words  of  a divine  command ; 

Gen.  22,  1-3.  Comp.  Heb.  11,  17-19. 

3.  They  are  the  words  of  an  article  of  faith  ; 

4.  They  are  words  of  a covenant  mystery  : all 
of  which  it  is  customary  to  express  in  proper,  not 
in  figurative  words. 

* 565.  Is  there  then  no  necessary  article  of  faith  which  is  not  in 
some  passage  of  the  Scriptures  stated  in  proper  wordsj  without  a figure? 

No ; for  then  our  faith  would  not  rest  upon  the 
sure  Word  of  God,  but  upon  human  opinion.  Ev- 
ery part  of  an  article  of  faith  that  is  set  forth  fig- 
uratively in  the  Scriptures,  can  and  must  be  prov- 
ed from  other  evident,  plain  and  clear  parallel 
passages. 

John  2,  19.  comp.  21.  (By  the  temple  we  are  to  under- 
stand the  body  of  Christ,  according  to  the  explanation  of 
Scripture.)  Luke  11,  20,  comp.  Matt.  12,  28.  (By  the 
finger  of  God  is  accordingly  meant  the  Holy  Ghost.) 

566.  Wherein  consists  the  essence  of  the  Holy  Supper,  by  which 
it  becomes  the  Holy  Supper  f 

The  essence  of  the  Holy  Supper  consists  in  the 
action,  which  is  prescribed  and  accurately  set  forth 
by  the  express  Word  of  God,  namely,  in  the  eating 
of  the  bread  and  the  body  of  Christ,  and  the  drink- 
ing of  the  wine  and  the  blood  of  Christ,  according 
to  the  words  of  institution  : Eat,  this  is  my  body ; 
drink,  this  is  my  blood, 

* 567.  But  are  there  not  two  different  kinds  of  eating  and  drink'- 
ing  in  the  Loris  Supper,  so  that  the  bread  and  wine  are  eaten  and 
drank  naturally,  ivkile  the  body  and  blood  of  Christ  are  eaten  and 
drank  spiritually  ? 

By  no  means : for  the  eating  of  the  bread  and 
of  the  body  of  Christ  is  one,  not  twofold,  and  the 
drinking  of  the  wine  and  of  the  blood  of  Christ  is 


198  OF  THE  HEAVENLY  ELEMENTS  OF  THE  HOLY  SUPPER. 

one,  not  twofold ; and  this  eating  and  drinking  is 
neither  a natural  nor  a spiritual,  but  a sacramental 
eating  and  drinking. 

568.  What  is  a natural  eating  and  drinking  f 

It  is  that  by  which  mere  bread  and  wine  are 
literally  eaten  and  drank. 

569.  What  is  a spiritual  eating  and  drinking  f 

It  is  that  by  which  only  Christ’s  body  and  blood 
with  all  its  benefits  are  immediately  received  hy 
faith, 

John  6,  51-58. 

570.  What  is  a sacramental  eating  and  drinking? 

It  is  that  by  which,  in  virtue  of  Christ’s  institu- 
tion, in  one  undivided  sacrament,  the  bread  and 
the  body  of  Christ  are,  in  a mysterious  manner, 
eaten  at  the  same  time  with  the  mouth,  and  the 
wine  and  the  blood  of  Christ  are  drank  at  the  same 
time  with  the  mouth,  on  account  of  the  sacramental 
union. 

571.  Are  then  the  body  and  blood  of  Christ  eaten  and  drank 
in  a NATURAL  manner  ? 

By  no  means,  but  in  a heavenly,  mysterious,  in- 
comprehensible manner. 

John  6,  52.  (The  Capernaites  thought  that  Christ  spoke 
of  a natural  eating  of  His  body.) 

572.  But  why  does  Luther  call  it  a bodily  eating? 

Because  it  takes  place  with  the  bodily  mouth, 
according  to  Christ’s  words  : Take,  eat. 

* 573.  But  how  can  the  body  of  Christ  be  eaten  luith  the  mouth  ? 

In  the  same  way  in  which  God  dispenses  spirit- 
ual gifts  (as  the  Word  of  the  Gospel)  through  the 
organs  of  the  bod}". 

574.  Wherein  chiefly  does  the  sacramental  eating  differ  from 
the  spiritual? 

1.  The  sacramental  takes  place  with  the  mouth, 
the  spiritual  by  faith ; 


OF  THE  HEAVENLY  ELEMENTS  OF  THE  HOLY  SUPPER.  199 


2.  The  sacramental  can  be  unto  condemnation, 
the  spiritual  is  always  and  only  salutary ; 

John  6,  54.  Whoso  eateth  my  flesh,  and  drinketh  my 
blood,  hath  eternal  life ; and  I will  raise  him  up  at  the  last 
day. 

3.  The  sacramental  refers  to  Christ’s  body  and 
blood  in  its  substance,  the  spiritual  refers  to  Christ 
as  to  His  benefits,  which  are  apprehended  through 
faith ; 

4.  The  sacramental  does  not  take  place  at  all 
times,  and  is  not  for  all  unconditionally  necessary 
to  salvation ; the  spiritual  can  take  place  at  any 
time  and  is  absolutely  necessary  for  all  Christians 
to  salvation. 

John  6,  53.  Then  Jesus  said  unto  them,  Verily,  verily, 
I say  unto  you,  Except  ye  e^t  the  flesh  of  the  Son  of  man, 
and  drink  His  blood,  ye  have  no  life  in  you. 

575.  W hat  do  you  then  receive  in  the  blessed  Supper  of  the  Lord  f 

I believe  that  in  the  Lord’s  Supper  I truly  re- 
ceive with  the  bread  and  wine  the  true  body  and 
blood  of  my  Lord  and  Saviour  Jesus  Christ. 

576.  By  ichat  arguments  do  you  prove  this  true  and  substantial 
presence  and  reception  of  Christas  body  and  blood  vjith  the  bread 
and  wine  in  the  Lordls  Supper  f 

The  proofs  are  these : 

1.  Because  the  words  of  the  testament  and  in- 
stitution : ^H’his  is  my  body,  This  is  my  blood,” 
are  so  plain  and  clear,  that  they  must  be  taken 
according  to  the  letter,  in  the  proper  sense,  not 
figuratively ; 

2.  Because  Christ,  who  made  this  testament,  is 
true,  all-wise  and  almighty,  and  therefore  can,  by 
the  power  of  His  mere  will,  accomplish  what  He 
wdlls  and  has  instituted  and  promised ; 

See  Qu.  544. 


200  OF  THE  HEAVENLY  ELEISIENTS  OF  THE  HOLY  SUPPEK, 

3.  Because  the  bread  of  the  Holy  Supper  is  the 
communion  of  the  body  of  Christy  and  the  wine  is 
the  communion  of  the  blood  of  Christ ; wherefore 
the  body  must  necessarily  be  united  and  present 
with  the  bread,  and  the  blood  with  the  wine ; 

1 Cor.  10, 16.  (Qu.  551.) 

4.  Because  the  impenitent  or  unbelieving,  by 
eating  and  drinking  unworthily  (without  faith),  are 
guilty  of  the  body  and  blood  of  Christ  itself ; hence 
they  must  really  eat  and  drink  the  body  and  blood 
of  Christ ; 

1 Cor.  11,  27.  (Qu.  600.) 

5.  Because  the  Holy  Supper,  as  a sacrament 
of  the  New  Testament,  has  not  the  shadows  and 
types,  but  the  body  and  substance  of  the  treasures 
themselves ; 

Mark  14,  24.  This  is  my  blood  of  the  new  testament. 
Luke  22,  20 ; Col.  2,  17.  (Qu.  45.)  Heb.  10, 1.  (Qu.  563.) 

6.  Finally,  because  the  blood  of  Christ,  which 
was  shed  for  us,  is  imparted  in  the  Lord’s  Supper 
and  bears  witness  on  earth ; hence  it  must  of  ne- 
cessity be  present. 

1 John  5,  8.  (Qu.  542. ) 

* 577.  JBut  can  Christ,  then,  since  He  has  ascended  into  heav^ 
en,  he  present  on  earth  accoi'ding  to  His  humanity  ? 

His  visible  presence  has,  indeed,  been  withdrawn 
by  His  ascension ; but  He  not  only  ascended  into 
heaven,  but  is  exalted  far  above  all  heavens,  to 
the  right  hand  of  the  majesty  and  power  of  God; 
therefore  the  whole  Christ,  (rod  and  man,  has  the 
power  and  the  will  to  be  invisihly  present,  accord- 
ing to  both  natures,  to  every  creature,  but  espe- 
cially to  His  Church,  and  is  thus  present. 

Eph.  4, 10.  (Qu.  267. ) 


OF  TRANSUBSTANTIATION. 


201 


* 578.  When  does  the  sacramental  union  begin  and  how  long 
does  it  continue  f 

According  to  the  promise  and  the  command  of 
God  it  begins  in  the  sacramental  act  and  use,  con- 
sisting in  the  benediction,  the  distribution,  the 
eating  and  drinking;  when  this  is  finished  the 
union  ceases. 

• 579.  By  what  means  is  the  benediction  or  consecration  performed  ? 

By  devoutly  repeating  the  Lord’s  Prayer  and 
Christ’s  words  of  institution,  through  which  not 
only  are  the  bread  and  wine  separated  from  com- 
mon use,  but  also  the  assurance  is  given  that  what 
our  Lord  has  promised  in  this  sacrament  shall  also 
be  bestowed. 

ICor.  10,  16.  (Qu.  551.) 

580.  W hereby  is  the  presence  of  the  body  and  blood  of  Christ 
in  the  Holy  Supper  effected  ^ 

Not  by  any  man’s  faith,  worthiness  or  work, 
much  less  by  his  word  and  utterance,  but  solely 
by  the  omnipotence,  power,  institution  and  ordi- 
nance of  our  Lord  Jesus  Christ. 

OF  TRANSUBSTANTIATIOjST. 

*581.  If  then  with  the  bread  Chrises  body  is  eaten  and  ivith 
the  wine  Chrisfs  blood  is  drank,  does  it  follow  that  the  substance  of 
the  bread  and  ivine  is  essentially  changed  into  the  substance  of  the 
body  and  blood  of  Christ,  so  that  of  the  bread  and  wine  nothing  re- 
mains but  the  external  appearance  of  their  accidents  f 

Not  at  all ; for 

1.  This  transubstantiation  is  a purely  papistic 
figment,  and  has  no  foundation  in  the  words  of 
institution  nor  in  any  other  part  of  the  Scriptures ; 

2.  Paul  himself  expressly  mentions  bread  and 
wine  as  well  after  as  before  the  consecration ; 

1 Cor.  11,  23.  26-28.  (Qu.  600.  609.)  10,  16.  (Qu.  551.) 
V.  17.  (Qu.  589.) 


202  OF  THE  BENEFIT  AND  USE  OF  THE  HOLY  SUPPER. 

3.  It  is  nonsense  to  assert  that  the  accidental 
properties  of  a thing  remain  without  the  thing 
whose  properties  they  are,  as  no  attribute  can  ex- 
ist without  an  object  in  which  it  inheres. 

582.  But  must  not  the  doctrine  of  transubstaniiation  he  ac- 
cepted if  the  words  ^^This  is  my  bodf'^  are  to  be  taken  literally? 

By  no  means ; 

1.  For  then  it  would  follow  also  from  the  ex-  * 
pression  of  Peter,  ‘‘Thou  art  the  Son  of  the  living 
G od,’’  that  the  substance  of  the  Son  of  Man  was 
changed  into  the  substance  of  the  Son  of  God ; 

Matt  16,  13.  16.  (Qu.  220.)  ^ 

2.  The  form  of  speech  is  here  used  rather,  ac- 
cording to  which,  when  two  things  are  in  a certain 
manner  united^  only  the  principal  thing  is  expressed^ 
while  the  other  is  not  excluded,  but  understood, 

* 583.  But  do  you  not  defend  consubstantiatmi,  or  at  least  the 
inclusion  of  the  body  of  Ch'ist  in  the  bread,  when  you  maintain  that 
the  body  of  Christ  is  distributed  and  eaten  in,  with,  and  under 
the  bread  f 

Far  from  it;  for  since  the  bread  is  the  body  of 
Christ,  not  by  a change  of  substance,  nor  by  mix- 
ing the  substances,  but  by  the  sacramental  union,, 
it  follows  that  the  body  of  Christ  is  and  is  eaten 
m,  with,,  and  under  the  bread. 

584.  But  ivhy  do  we  use  these  words  f 

1.  To  reject  the  figment  of  papistic  transub- 
stantiation ; 

2.  To  express  the  true  and  real  presence  of  the 
body  and  blood  of  Christ  in  the  Holy  Supper ; 

3.  To  speak  in  harmony  with  the  holy  Fathers. 

OF  THE  BENEFIT  AND  USE  OF  THE  HOLY  SUPPER. 

585.  W hat  benefits  are  derived  from  such  eating  and,  drinking  ? 

They  are  pointed  out  in  these  words^  Given,,  and 
shed  for  you,,  for  the  remission  of  sins,'^^  Namely^ 


OF  THE  BENEFIT  AND  USE  OF  THE  HOLY  SUPPER.  203 

through  these  words  the  remission  of  sins^  life  a7id 
salvation  are  granted  unto  us  in  the  sacrament.  For 
where  there  is  remission  of  sins^  there  are  also  life 
and  salvation, 

586.  How  do  the  words  for  you^^  indicate  these  benefits  ? 

They  certify  each  one  who  receives  the  sacra- 
ment that  the  body  and  blood  of  Christ  were  of- 
fered for  him  also. 

587.  But  have  ive  not  already  received  forgiveness  of  sm,  life 
and  salvation  in  Holy  Baptism  f 

Certainly;  but  as  we  often  sin  after  Baptism 
and  must  come  to  God  through  repentance,  the 
Holy  Supper  gives  us  renewed  assurance  of  the 
grace  of  God,  by  which  we  are  preserved  unto 
eternal  life. 

588.  W hat  is  the  design  of  the  institution  of  the  Holy  Supper 
CLS  respects  God  f 

That  we  should  remember  the  benefits  of  Christ 
conferred  upon  us  in  the  Holy  Supper,  and  give 
to  Him  the  thanks  for  them  which  are  due. 

1 Cor.  11,  24-25.  (Qii.  543.) 

1 Cor.  11,  26.  As  often  as  ye  eat  this  bread  and  drink 
this  cup,  ye  do  show  the  Lord’s  death  till  He  come. 

Ps.  Ill,  4.  He  hath  made  His  wonderful  works  to  be 
remembered  : the  Lord  is  gracious  and  full  of  compassion. 

589.  W hat  is  the  design  of  the  reception  of  the  Holy  Supper  as 
respects  our  neighbors  f 

1.  To  attest  and  approve  the  confession  and 
doctrine  which  is  publicly  proclaimed  in  the 
Church  in  w^hich  we  commune ; 

2.  To  pledge  ourselves  to  the  performance  of 
works  of  charity,  declaring  that  we  will 

a.  Heartily  forgive  our  neighbor  his  faults, 

b.  Support  the  needy  according  to  our  ability, 


204  OF  THE  BENEFIT  AND  USE  OF  THE  HOLY  SUPPER. 

c,  AcknoAvledge  all  as  brethren  and  members 
of  the  mystical  body  whose  Head  is  Christ. 

1 Cor.  10,  17.^  For  we  being  many  are  one  bread,  and  one 
body : for  we  are  all  partakers  of  that  one  bread. 

1 Cor.  10,  21.  Ye  cannot  drink  the  cup  of  the  Lord,  and 
the  cup  of  devils:  ye  cannot  be  partakers  of  the  Lord’s 
table,  and  of  the  table  of  devils. 

1 Cor.  12,  13.  For  by  one  Spirit  a.re  we  all  baptized  into 
one  body,  whether  we  be  Jews  or  Gentiles,  whether  we  be 
bond  or  free ; and  have  been  all  made  to  drink  into  one 
Spirit. 

590.  For  ivhat  'purpose  do  'you  then  go  to  the  Lord\s  Supper  f 

To  strengthen  my  faith  in  my  Lord  Jesns  Christ, 

and  by  receiving  His  body  and  blood  t(?  refresh 
and  quicken  my  hungry  and  thirsty  soul. 

591.  How  can  bodily  eating  and  drinking  produce  such  great 
effects  f 

The  eating  and  the  drinhwg^  indeed^  do  not  pro- 
duce them^  hut  the  words  which  stand  here^  namely : 
‘‘Given  and  shed  for  you^for  the  remission  of  sms  ^ 
These  words  are^  besides  the  bodily  eating  and  drink- 
ing^ the  chief  things  in  the  sacrament : and  he  who 
believes  these  ivords,  has  that  tvhich  they  declare  and 
set  forth^  namely^  the  remission  of  sins. 

592.  What  is  'meant  when  we  say  that  the  eating  and  the  drink- 
ing do  not,  mdeed,  produce  these  effects  f 

We  mean  this,  that  by  mere  eating  and  drink- 
ing in  the  Lord’s  Supper  the  salutary  effects  are 
not  secured. 

593.  Do  not  all  then,  who  use  this  sacrament,  become  partakers 
of  those  benefits  f 

By  no  means ; only  the  believers,  who  believe 
Christ’s  words  of  institution  and  promise,  have 
that  which  they  declare  and  set  forth,  namely, 
the  remission  of  sins.  ^ 


OF  THE  BENEFIT  AND  USE  OF  THE  HOLY  SUPPER.  20*5 


594.  Who  is  it,  then,  that  receives  the  sacrament  worthily  f 

Fastmg  and  hodilg  'preparation  are  indeed  a good 

external  discipline;  butJie  is  truly  worthy  and  well 
prepared^  who  believes  these  tvords^  '‘‘‘Given  and  shed 
for  you^for  the  remission  ofsinsF  But  he  who  does 
not  believe  these  words,  or  who  doubts,  is  umvorthy 
and  wnfit;  for  the  words  ‘‘rOR  you/’  require  truly 
believing  hearts, 

595.  What  is  meant  by  fasting  and  bodily  preparation  ? 

To  be  temperate  and  sober  before  the  use  of  the 
sacrament,  and  to  appear  at  the  altar  in  clean  and 
becoming  clothing  and  Avith  humble  deportment. 

596.  Who  then  are  worthy? 

Those  are  truly  worthy  and  well  prepared  who 
believe  in  these  Avords,  ‘^Given  and  shed  for  you, 
for  the  remission  of  sins,”  and  AAdio  savingly  appro- 
priate to  themselves,  in  true  faith,  all  the  benefits 
of  Christ. 

597.  W ho  are  unworthy  ? 

The  impenitent  and  unbelieving,  who  do  not  be- 
lieve these  words,  ‘"Gh-en  and  shed  for  you,  for  the 
remission  of  sins,”  or  Avho  doubt ; these  are  un- 
Avorthy  and  unfit,  for  the  Avords  ‘‘for  you”  require 
truly  believing  hearts. 

598.  Are  those  who  are  weak  in  faith  to  be  classed  with  the  un- 
worthy ? 

No,  not  by  any  means;  for  their  comfort  the 
Holy  Supper  Avas  instituted,  and  through  it  Christ 
Avould  strengthen  them  and  give  them  a pledge  of 
His  love,  redemption  and  grace ; for  as  they  use 
His  appointed  means,  it  is  His  Avill  to  work  effect- 
ually through  them. 

Is.  42,  3.  A bruised  reed  shall  He  not  break,  and  the 
smoking  flax  shall  He  not  quench. 

Ps.  22,  26.  The  meek  fhall  eat  and  be  satisfied ; they 


206  OF  THE  COMMUNION  OF  THE  LAITY  IN  ONE  KIND. 

shall  praise  the  Lord  that  seek  Him  : your  heart  shall  live 
for  ever. 

Rom.  8, 1.  There  is  now  no  condemnation  to  them  which 
are  in  Christ  Jesus,  who  walk  not  after  the  llesh,  but  after 
the  Spirit.  8,  33.  (Qu.  144.) 

* 599.  What  do  those  unwoi'thy  persons  then  receive  in  the 
Holy  Supper  f 

They  receive,  indeed,  the  whole  sacrament, 
namely,  the  true  body  sacramentally  with  the 
bread,  and  the  True  blood  sacramentally  with  the 
wine ; but  its  salutary  fruity  namely,  the  forgive- 
ness of  sin  and  other  spiritual  benefits,  they  do 
not  receive. 

* 600.  How  do  you  prove  this  f 

By  the  declaration  of  the  apostle  Paul,  who  ex- 
pressly says  that  the  unworthy  are  guilty  (not  of 
the  signs  of  bread  and  wine,  but)  of  the  body  and 
blood  of  Christ,  and  that  they  receive  it  unto  dam- 
nation, inasmuch  as  in  this  eating  and  drinking 
they  do  not  discern  the  Lord’s  body. 

1 Cor.  11,  27-29.  Wherefore,  whosoever  shall  eat  this 
bread,  and  drink  this  cup  of  the  Lord,  unworthily,  shall  be 
guilty  of  the  body  and  blood  of  the  Lord.  But  let  a man 
examine  himself,  and  so  let  him  eat  of  that  bread,  and  drink 
of  that  cup.  For  he  that  eateth  and  drinketh  unworthily, 
eateth  and  drinketh  damnation  to  himself,  not  discerning 
the  Lord’s  body. 

OF  THE  COMMUNION  OF  THE  LAITY  IN  ONE  KIND. 

'=•  601.  Is  it  the  proper  and  complete  use  of  the  sacrament  when 
among  the  Papists  the  laity  receive  the  communion  only  in  one 
kind,  namely  bread? 

No;  for 

1.  Christ  instituted  the  sacrament  and  com- 
manded it  to  be  used  in  both  kinds,  bread  and  wine ; 

2.  He  thus  Himself  administered  it  also  to  the 

apostles ; ^ 


OF  THE  COMMUNION  OF  THE  LAITY  IN  ONE  KIND.  207 


3.  The  apostles  moreover  thus  used  it,  who  all 
drank  of  the  cup ; 

Mark  14,  23. 

4.  They  also  directed  others  thus  to  use  it ; 

1 Cor.  11,  23.  25-26. 

5.  The  early  Church,  wdth  the  approbation  of 
the  holy  apostles,  also  celebrated  it  in  the  same 
manner,  for  example  the  Corinthian. 

1 Cor.  10,  16 ; 11,  23.  &c. 

* 602.  Do  not  the  laity  receive  the  blood  of  Christ  already  with 
the  body,  since  the  body  is  not  without  blood  f 

I answer : 

1.  We  must  judge  of  the  sacrament  according 
to  that  which  the  Scriptures  state;  and  since 
Christ  has  ordained  different  external  elements 
under  which  to  eat  His  body  and  to  drink  His 
blood,  it  is  a grave  sin  to  depart  in  the  least  from 
His  institution ; 

2.  If  this  natural  union  of  the  body  and  blood 
took  place,  the  priests  would  receive  a double  body; 

3.  The  presence  of  the  body  and  blood  of  Christ 
w^hich  results  from  a natural  union  of  the  body  and 
the  blood,  is  not  sacramental. 

* 603.  W hat  kind  of  a presence  and  union  is  the  sacramental  ? 

One  that  is  illocal,  heavenly,  and  supernatural. 

^ 604.  What  do  you  think  of  the  sacrifice  of  the  mass,  in 
which  it  is  pretended  that  Christ  is  daily  offered  by  the  priests,  in 
an  unbloody  manner,  for  the  sins  of  the  living  and  the  dead  f 

I hold  this  to  be  an  abominable  desecration  of 
the  Holy  Supper,  which  directly  conflicts  with 

1.  The  institution  of  Christ  itself,  as  it  was 
designed  for  the  living  (not  for  the  dead),  to  be 
eaten  and  drank  (not  to  be  offered) ; 

Comp.  Qu.  330,  351,  352,  565. 

2.  The  entire  Holy  Scriptures,  which  tell  us 
of  but  one  High  Prient^  Christ,  and  but  one  atoning 


208  WHO  SPIOULD  BE  ADMITTED  TO  THE  HOLY  SUPPER. 

sacrifice^  the  sufferings  and  death  of  Christ,  which 
sacrifice  was  offered,  with  the  shedding  of  blood, 
but  once. 

Heb.  10, 11. 12. 14.  Every  priest  standeth  daily  minister- 
ing, and  offering  oftentimes  the  same  sacrifices,  which  can 
never  take  away  sins : but  this  man,  after  He  had  offered 
one  sacrifice  for  sins,  for  ever  sat  down  on  the  right  hand  of 
God.  For  by  one  offering  He  hath  perfected  for  ever  them 
that  are  sanctified. 

Heb.  10, 18.  Where  remission  of  sins  is,  there  is  no  more 
offering  for  sin. 

Heb.  9,  22.  Without  shedding  of  blood  is  no  remission. 
V.  25-28, 


WHO  SHOULD  BE  ADMITTED  TO  THE  HOLY  SUPPER, 
AND  OTHER  SECONDARY  TOPICS. 

605.  To  whom  should  the  sacrament  he  administered  f 

Only  to  those, 

1.  Who  desire  to  use  it  in  the  proper  manner; 

2.  Who  can  eat,  drink,  show  forth  the  Lord’s 
death,  and  examine  themselves. 

Matt.  7,  6.  Give  not  that  which  is  holy  unto  the  dogs, 
neither  cast  ye  your  pearls  before  swine,  lest  they  trample 
them  under  their  feet,  and  turn  again  and  rend  you. 

1 Cor.  11,  28.  Let  a man  examine  himself,  and  so  let  him 
eat  of  that  bread  and  drink  of  that  cup.  (Therefore  not  to 
children,  lunatics,  and  unconscious  persons.) 

Ex.  12,  43-44.  (Therefore  only  to  such  as  confess  the 
true  doctrine  and  are  baptized.) 

606.  As  a communicant  must  first  examine  himselfi  what  is 
therefore  required  of  him  f 

1.  He  must  be  able  to  give  an  account  of  his 
faith ; 

2.  He  must  acknowledge  the  sins  which  he  has 
committed  against  the  law  of  God,  and  repent  of 
them ; 

3.  He  must  firmly  believe  that  God  graciously 
forgives  him  his  sins  for  Christ’s  sake ; 


WHO  SHOULD  BE  ADMITTED  TO  THE  HOLY  SUPPER.  209 

4.  He  must  have  the  sincere  and  earnest  pur- 
pose to  amend  his  life  and  to  abandon  his  sins  in 
the  future. 

1 Cor.  11,  28.  (Qn.  605.)  2 Cor.  13,  5;  Matt.  5,  23-26. 
(Qu.  413.)  22,  11-13. 

* 607.  In  what  place  is  the  Lords  Supper  to  be  celebrated? 

Ordinarily  in  the  public  worship  or  assembly  of 
Christians,  according  to  the  example  of  the  Co- 
rinthian congregation.  In  case  of  necessity,  how- 
ever, the  Lord’s  Supper  may  also  be  celebrated  in 
private  houses. 

608.  At  what  time  should  the  Lords  Supper  be  celebrated  ? 

Respecting  this  neither  our  Lord  nor  His  opos- 
tles  have  given  any  commandment,  and  it  is  there- 
forQ  a matter  of  Christian  liberty.  But  on  this 
point  also  we  must  be  careful  not  to  offend  the 
weak  by  innovations. 

609.  How  often  should  the  Holy  Supper  be  received  ? 

Not  only  once  in  a life-time,  nor  only  once  in  a 

year,  nor  only  on  the  principal  festivals,  but  fre- 
quently— as  often  as  the  requirements  of  con- 
science demand  it. 

1 Cor.  11,  26.  As  often  as  ye  eat  this  bread  and  drink  this 
cup,  ye.  dp  show  the  Lord’s  death  till  he  come. 

610.  Why  should  it  be  received  frequently  ? 

Because,  on  account  of  the  weakness  of  our 
flesh,  we  need 

1.  A frequent  confirmation  of  our  faith, 

2.  A repeated  renewal  of  our  life, 

3.  A constant  refreshing  of  mutual  love  of  the 
brethren. 

1 Cor.  10,  12.  I^et  him  that  thinketh  he  standeth  take 
heed  lest  he  fall. 

14 


APPENDIXES. 


I.  or  THE  HOLT  SCRIPTURES. 


1.  What  are  the  Holy  Scriptures  ? 

The  Holy  Scriptures  are  the  Word  of  God, 
which  was  written  by  the  immediate  inspiration 
of  the  Holy  Ghost  through  the  prophets,  evangel- 
ists, and  apostles,  that  we  might  be  instructed  in 
the  true  knowledge  and  worship  of  God  unto 
eternal  life. 

Compare  the  texts  at  qu.  5 in  the  Catechism,  and  also  the 
following : John  5,  46-47  ; Heh.  1, 1-2 ; 3,  7 ; (comp.  Ps.  95, 
7-8 ;)  Ps.  45,  1 ; Acts  1,  16,  (comp.  Ps.  41, 9 ;)  2 Sam.  23,  2* 

2.  Which  are  properly  the  books  of  the  Old  Testament?  • 

They  are  those  which  were  written  in  the  He- 
brew tongue  by  Moses  and  the  prophets,  moved  by 
the  Holy  Ghost,  before  the  incarnation  of  Christ, 
and  committed  to  the  Jewish  Church. 

Luke  24,  27.  44;  Kom.  3,  2. 

3.  Which  are  properly  the  books  of  the  New  Testament? 

They  are  those  which  were  written  in  the  Qreeh 

tongue  by  the  evangelists  and  apostles,  moved  by 
the  Holy  Ghost,  after  the  birth  of  Christ,  and  com- 
mitted to  the  Church  of  Christ. 

Eph.  2,  19-20.  (Qu.293.) 

4.  What  are  the  books  proper  of  the  Old  as  well  as  of  the  New 
Testament  otherwise  usually  called  ? 

They  are  commonly  called  canonical^  because 
they  are,  as  it  were,  an  entirely  safe  canon  (rule) 

(210) 


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211 


and  a perfectly  sure  and  suflScient  standard,  ac- 
cording to  which  all  other  addresses,  writings,  and 
doctrines  are  to  be  judged,  so  that  what  accords 
with  them  must  be  received,  what  is  in  conflict 
with  them  must  be  rejected. 

Acts  17,  11 ; Is.  8,  20;  John  10,  35;  Gal.  1,  8-9. 

5.  Are  there  any  others  besides  these  canonical  hooks  contained 
in  the  Holy  Bible  f 

Yes,  those  which  are  usually  called  apocryphal. 

6.  What  are  apocryphal  books  f ’ 

Apocryphal  (i.  e.  secret)  books  are  those,  re- 
pecting  whose  authors  and  authority  there  were 
doubts  in  the  Church  of  God ; therefore  they  were 
publicly  used  neither  to  establish,  to  confirm  nor 
to  judge  articles  of  faith. 

7.  How  do  we  know  that  the  hooks  from  Judith  to  the  Prayer 
of  Ma7iasses  are  apocryphal? 

1.  Because  they  were  issued  after  the  times  of 
the  prophets ; 

2.  Because  they  lack  the  prophetic  spirit  and 
manner  of  speaking ; 

3.  Because  they  are  not  written  in  the  Hebrew 
language ; 

4.  Because  they  are  not  quoted  by  Christ  or 
the  apostles  in  the  New  Testament ; 

5.  Because  they  were  never  received  by  the 
Hebrew  Church ; 

6.  Because  they  were  not  regarded  as  canon- 
ical in  the  early  Church,  for  four  centuries  after 
the  birth  of  Christ ; 

7.  Because,  finally,  they  contain  much  that  is 
in  conflict  with  the  canonical  books.  (Tob.  6,  8- 
9 ; 2 Macc.  12,  43.  &c. ; 14,  41.  &c.)  Therefore 
they  are  not  of  equal  authority  with  the  canonical. 


212  OF  THE  HOLY  SCRIPT  LEES. 

8.  W hat  is  the  difference  between  the  prophetical  and  the  apqs- 
tolical  Sadptures  P 

In  the  doctrine  there  is  no  difference  at  all^  for 
in  both  one  and  the  same  doctrine  respecting  faith 
and  life  is  set  forth.  But  there  is  a difference  in 
regard  to  time:  for  the  writings  of  the  prophets 
contain  the  prophecies  of  the  future  appearance  of 
Christ ; those  of  the  apostles,  on  the  other  hand, 
contain  the  history  of  Christ  who  has  appeared^  and 
show  how  those  prophecies  were  fulfilled  and  are 
to  be  explained.  Therefore  the  Old  Testament  is 
called  the  ground  of  the  New,  and  the  New  Testa- 
ment is  called  the  fulfillment  of  the  Old. 

John  5,  39;  Acts  26,  22;  10,  43;  Eom.  15,  4. 

9.  Are  laymen  also  permitted  to  read  the  Scriptures  f 

Why  not  ? For 

1.  Christ  commands  all,  without  distinction,  to 
search  the  Scriptures ; 

John  5,  39. 

2.  We  read  that  the  Bereans  searched  the  Scrip- 
tures daily,  whether  those  things  were  so  which 
Paul  had  preached  to  them ; 

Acts  17, 11. 

3.  The  apostles  wrote  their  epistles  to  entire 
congregations  and  to  all  the  saints  who  were  called; 

Eom.  1,  7 ; 1 Thess.  5,  27 ; Col.  4,  16;  1 John  2,  13. 

4.  They  desire  that  the  Word  of  God  should 
dwell  in  all  in  all  wisdom. 

Col.  3, 16. 

10.  Are  the  Holy  Scriptures  obscure j as  the  Papists  pi'etendj  or 
are  they  clear  f 

On  account  of  our  ignorance  they  are,  indeed, 
obscure  in  some  passages,  whose  mode  of  speaking 
it  is  difficult  to  understand.  These  can  be  illus- 
trated and  explained,  however,  by  clearer  pass- 


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213 


ages.  But  in  all  points  that  pertain  to  instruction 
in  faith  and  life  they  are  so  clear  and  plain  that  all 
may  not  only  read,  but  also  understand  them. 

2 Pet.  1, 19 ; Ps.  119, 105 ; 19,  8-9 ; 2 Cor,  4, 3-4.  (Clearness.) 

IThess. 5,  20;  2Pet.  1,.20;  Kom.  12,  7.  (Interpretation.) 

11.  Are,  the  Holy  Scriptures  also  perfect.^ 

Yes;  for  they  contain  every  thing  necessary  to 
faith  and  the  attainment  of  eternal  salvation  and 
to  a truly  pious  life.  Therefore  the  Papists  err, 
who  maintain  that  the  Scriptures  are  insufficient, 
and  that  not  everything  necessary  to  saving  faith 
are  contained  in  them,  but  must  be  derived  from 
unwritten  traditions, 

2 Tim.  3,  15-17.  (Qu.  5 of  Catechism.)  Dent.  4,  2;  Rev. 
22,  18-19 ; John  16,  12-13 ; 2 Thess,  2,  2 ; Matt,  15,  1-9. 


II.  OF  THE  SYMBOLICAL  BOOKS  OF  THE  ETAN^ 
OELICAL  LFTHERAN  CHURCH. 


1.  What  does  the  word  symbol  meanf 

The  word  symbol  is  a Greek  word,  and  properly  . 
means  a sign,  a mark  of  distinction,  an  ensign  ov 
watchword. 

2.  What  therefore  do  we  generally  understand  hy  a symbol  f 

A confession  of  faith,  by  which  orthodox  Chris- 
tians are  distinguished  from  infidels  and  those  who 
have  a false  faith, 

3.  W hat  aecordingly  are  Symbolical  Books  f 

Such  books  as  ‘^are  set  forth  in  the  name  of  the 
churches,  which  confess  the  same  doctrine  and 
religion,  and  are  approved  and  received  by  them.” 


214 


OF  THE  SYMBOLICAL  BOOKS. 


4.  To  what  end  are  such  books  necessary  f 

1.  That  we  might  have  a /^compendious  form- 
ula and  type,  as  it  were,  approved  by  unanimous 
consent,  presenting  the  general  doctrine  as  derived 
from  the  Word  of  Grod,  and  as  professed  by  the 
churches  of  the  pure  Christian  religion.’’ 

2.  That  according  to  them  ^^the  pure  doctrine 
might  be  distinguished  and.  separated  from  the 
hilse.” 

3.  ‘^That  turbulent  and  contentious  men  may  not 
be  free,  according  to  their  inclination,  to  excite 
controversies  inseparable  from  offense,  nor,  as  they 
do  not  suffer  themselves  to  be  attached  to  any  form- 
ula of  pure  doctrine,  to  propose  and  propagate 
enormous  errors,  from  which  nothing  can  result 
but  that  the  pure  doctrine  will  be  ob^scured  and 
lost.” 

5.  What  is  the  book  called,  in  which  all  the  symbolical  un^tings 
of  the  M).  Ijviheran  Church  are  contained? 

Concordia,  or  the  Book  of  Concord,  which  was 
first  published  complete  in  1580. 

6.  W hat  are  the  'public  Confessions  of  the  Ev.  Lutheran  Church, 
contained  in  the  Book  of  Concord  ? 

1.  The  Apostles’  Creed ; 

2.  The  Nicene  Creed  ; 

3.  The  Athanasian  Creed ; 

4.  The  Unaltered  Augsburg  Confession  ; 

5.  The  Apology  of  the  same ; 

6.  The  Smalcald  Articles  ; 

7.  The  Small  Catechism  of  Luther ; 

8.  The  Large  Catechism  of  Luther ; 

9.  The  Formula  of  Concord. 

7.  By  what  term  are  the  first  symbols  designated? 

The  ecumenical,  or  general  symbols. 


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215 


8.  W hence  does  the  Apostolic  symbol  derive  its  name  f 

From  the  apostles.  (See  Qu.  149  to  153  of  the 
Catechism.) 

9.  Whence  has  the  Nicene  Oreed>  its  name  ? 

From  the  first  general  Council  or  Synod,  which 
was  held  in  the  year  325  at  Nice,  in  Bithynia 
(Asia  Minor),  where  the  arch-heretic  Arius  was 
condemned. 

10.  From  whom  does  the  Athanasian  Creed  receive  its  name  f 
From  the  great  hero  of  the  faith  and  defender 

of  the  divinity  of  Christ,  Athanasius^  Bishop  of 
Alexandria  in  Egypt,  who  died  in  the  year  373. 

11.  Why  do  we  Lutherans  adopt  these  ecumenical  symbols  f 
Because  in  them  ^^the  pure  doctrine  of  Christ, 

in  its  genuine  and  original  sense,  was  collected 
long  ago  from  the  Holy  Scriptures,  and  comprised 
in  articles  or  very  brief  chapters  opposed  to  the 
corruption  of  heretics.” 

12.  Whence  has  the  Augsburg  Confession  its  name? 

From  the  city  of  Augsburg  in  Bavaria;  for 

there  this  Confession  was  presented  at  a great 
Diet  on  the  25.  of  June,  1530,  to  the  emperor 
Charles  V.  by  several  electors,  princes  and  estates 
of  the  empire,  as  ^Hheir  confession  and  that  of 
their  ministers  and  teachers,  the  doctrine  of  which, 
drawn  from  the  Holy  Scriptures,  they  deliver  in 
their  provinces,  dukedoms,  principalities  and 
cities;” 

13.  Why  do  we  Lutherans  receive  this  Augsburg  Confession? 
‘^Since  in  these  latter  days  Almighty  God,  in 

great  mercy,  has  by  the  faithful  agency  of  that 
most  pious  an,d  excellent  man.  Dr.  Luther,  re- 
stored the  purity  of  His  Word,  which  had  been 


216 


OF  THE  SYMBOLICAL  BOOKS. 


involved  in  gross  darkness  under  the  papacy,  and 
since  that  pure  doctrine,  as  opposed  not  only  to 
popery,  but  also  to  the  corruption  of  other  sects, 
has  been  comprised,  agreeably  to  the  Word  of  God, 
in  the  articles  or  several  parts  of  the  Augsburg 
Confession,  we  receive- also  the  original  and  unal- 
tered Augsburg  Confession  : and  we  do  this,  not 
because  it  was  written  by  our  theologians,  but  be- 
cause it  is  drawn  from  the  Word  of  God  and  is 
firmly  established  on  the  foundation  of  the  Holy 
Scriptures.” 

14.  How  do  true  Lutherans  receive  this  unaltered  Augsburg 
Confession  f 

‘^With  their  whole  heart,”  and  therefore  ^^ad- 
here  to  that  simple,  pure  and  perspicuous  sense 
which  its  own  expressions  exhibit ; they  conceive 
this  Confession  to  be  a pure  Christian  s^^mbol, 
which  true  Christians  in  our  day  ought  to  adopt 
next  to  the  Word  of  God ; as  also  in  former  times 
Christian  symbols  and  confessions  were  drawn  up 
in  the  Church  of  God  with  reference  to  controver- 
sies which  arose,  and  were  heartily  received  by 
the  pure  teachers  and  hearers  and  publicly 
fessed.” 

. 15.  Whence  has  the  Apology  its  name? 

It  is  called  Apology,  or  Defence,  ^^because  in  it 
not  only  is  the  Augsburg  Confession  clearly  ex- 
plained and  vindicated,  but  it  is  also  fortified  by 
the  clearest  and  most  decisive  evidences  of  the 
Holy  Scriptures.” 

16.  Why  have  ive  Lutheixms  accepted  this  Apology  also  among 
our  Confessions? 

^^That  we  might  explain  and  defend  ourselves 
more  fully  over  against  the  Papistii,  and  that  er- 
rors which  have  been  condemned  might  not  in- 


OF  THE  SYMBOLICAL  BOOKS. 


217 


sinuate  themselves  into  the  Church  of  God  under 
the  garb  and  patronage  of  the  Augsburg  Confes- 
sion/’ 

17.  Why  do  the  Smalcald  Articles  hear  this  namef 

Because  they  were  written  by  Luther,  and  ^bip- 
proved  and  adoptecLat  Smalcald,”  in  the  elector- 
ate of  Hesse  Cassel,  “by  a very  large  number  of 
theologians,  at  their  meeting  in  the  year  1537.” 

. 18.  Why  were  these  Articles  prepared  f 

They  were  to  be  presented  at  the  Council  called 
by  the  pope  to  meet  at  Mantua,  or  wherever  it 
might  be  held,  for  the  purpose  of  setting  forth 
“what  we  could  accept  or  relinquish.” 

19.  W hy  do  we  Lutherans  also  accept  these  Smalcald  Articles  ? 

Because  in  them  “the  doctrine  of  the  Augsburg 

Confession  is  recapitulated  and  several  articles  are 
more  fully  presented  from  the  Word  of  God;  and, 
besides,  the  grounds  and  grave  reasons  are  set 
forth,  on  account  of  which  we  have  withdrawn 
from  popish  errors  and  idolatries  and  cannot  have 
any  fellowship  or  come  to  any  agreement  with  the 
pope  in  respect  to  these  points,” 

20.  What  is  the  Catechism? 

Luther  furnishes  an  answer  to  this  question  in  his 
preface  to  the  Large  Catechism,  where  he  says  : 
“This  little  work  Avas  prepared  Avith  no  other  vieAV 
than  to  adapt  it  to  the  instruction  of  the  young 
and  illiterate.  Hence  among  the  ancients,  in  the 
Greek  language,  it  Avas  called  a Catechism,  Avhich 
signifies  juvenile  instruction,  Avith  Avhich  all  Chris- 
tians should  be  acquainted,  so  that  if  any  one 
should  not  have  a knowledge  of  it,  he  might  justly 
not  be  considered  in  the  number  of  Christians,  nor 
be  admitted  to  the  sacraments.” 


218 


OF  THE  SYMBOLICAL  BOOKS. 


21.  When  did  Luther  the  Catechism? 

In  the  year  1529,  after  having,  by  a visitation 
to  which  he  had  been  appointed,  learned  the  de- 
plorable condition  of  many  churches,  as  he  informs 
us  in  the  preface  to  the  Small  Catechism. 

22.  W hy  are  the  two  Catechisms  of  Dr.  Luther  also  embraced 
in  the  symbolical  books  of  our  Church? 

‘^As  the  subject  of  religion  relates  also  to  the 
salvation  of  the  people,  or  those  who  are  called 
the  laity,  and  as  it  is  necessary,  in  view  of  their 
salvation,  that  they  should  distinguish  the  pure 
doctrine  from  the  false,  we  receive  also  the  Small 
and  Large  Catechisms  of  Dr.  Luther,  because  in 
them  also  the  Christian  doctrine,  derived  from  the 
Word  of  God,  has  been  comprised  and  set  forth, 
for  the  use  of  the  laity,  with  the  utmost  perspicui- 
ty and  simplicity.’’ 

23.  What  do  the  words  Formula  Cancordice  mean  in  English? 

Form  of  Concord. 

24.  By  whom  was  this  written  ? 

Especially  b}^  the  theologians  Martin  Chemnitz 
of  Brunswick,  Jacob  Andrese  of  Tuebingen,  Nich- 
olas Selnecker  of  Leipzig,  David  Chytraeus  of  Ros- 
tock, Andrew  Musculus  and  Christopher  Koerner 
of  Frankfort  on  the  Oder,  who  completed  the  work 
at  the  cloister  of  Bergen,  near  Magdeburg,  in  the 
year  1577. 

25.  Was  it  then  necessary  that  this  additional  confession  should 
be  prepared  ? 

Yes,  because  after  Luther’s  death,  ‘^some  theo- 
logians, in  several  articles  of  chief  importance, 
departed  from  the  Augsburg  Confession,  and  either 
have  not  arrived  at  its  true  sense,  or  have  certain- 
ly failed  to  adhere  to  it  uniformly;  while  some 


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219 


also  have  endeavored  to  fix  to  it  a sense  really  for- 
eign to  it,  who  nevertheless  professed  that  they 
embraced  the  Augsburg  Confession,  and  pretended 
to  glory  in  the  profession  of  it.  But  from  this  cir- 
cumstance very  grievous  and  pernicious"  contro- 
versies arose  in  the  pure  evangelical  churches.’’ 

26.  What  is  accordingly  the  object  of  the  Formula  of  Concord? 

‘^Distinctly  to  explain  these  controverted  arti- 
cles from  the  Word  of  God  and  from  approved 
writings,  so  that  all  pious  and  intelligent  persons 
may  perceive  w^hose  opinion,  in  these  controver- 
sies, is  conformable  to  the  Word  of  God  and  the 
Christian  Augsburg  Confession.” 

27.  What  a.re  the  approved  luritings  from  which,  in  submission 
to  the  Word  of  God,  the  Formula  of  Concord  explains  these  dis- 
puted articles  ? 

The  Augsburg  Confession,  the  Apology,  the 
Smalcald  Articles,  and  Luther’s  Small  and  Large 
Catechisms. 

28.  For  vjhat  reason  is  this  done  ? 

“Because  it  has  always  been  adjudged  that  they 
present  the  common  or  unanimously  received  doc- 
trines of  'our  Church,  since  these  w^ritings  were 
confirmed  by  the  most  distinguished  and  excellent 
theologians  of  those  times,  and  both  received  their 
signatures  and  also  were  adopted  in  the  evangel- 
ical churches  and  schools.” 

29.  Was  it  then  designed  to  introduce  scnnething  new  by  the 
Formula  of  Concord  ? 

Not  at  all ; it  w^'as  the  purpose  rather  not  to  de- 
part in  the  least  from  the  former  confessions, 
“neither  in  the  subjects  nor  phrases  employed  in 
them,  but,  assisted  by  the  Spirit  of  God,  to  abide 
by  them, constantly,  with  one  consent.” 


I 


220  , OF  THE  SYMBOLICAL  BOOKS. 

30.  In  what  light  are  her  symbolical  books  regarded  by  the 
. Lutheran  Church  herself  f 

As-‘^a  definite  form  of  doctrine  approved  by  uni- 
versal consent,  which  all  our  evangelical  churches 
at  once  may  recognize  and  adopt,  and  by  which, 
as  having  been  itself  taken  fi^om  dlie  Word  of  Godj 
all  other  writings  may  be  tried  and  proved,.  Avhich 
are  set  forth  for  our  approbation  and  adoption. 

31.  Are  then  the  symbolical  books  not  to  be  placed  on  an  equal- 
ity with  the  Word  of  God  f 

By  no  means ; -^^r  even  as  the  foundation  which 
we  lay  is  the  immutable  truth  of  God’s  Word;  so 
these  writings  are  set  forth  by  us  as  witnesses  of 
the  truth,  comprising  the  unanimously  received 
and  sound  doctrine  of  our  ancestors,  who  remained 
steadfast  in  the  pure  faith.” 

32.  With  what  words  did  therefore  our  pious  ancestors  subscribe 
the  Book  of  Concord 

^‘In  confirmation  that  this  is  the  doctrine,  faith, 
and  confession  of  us  all,  for  which  we  shall  answer 
on  the  last  day  before  the  just  Judge,  our  Lord 
Jesus  Christ,  and  against  which  'We  shall  neither 
speak  nor  write  anything  ,either  secretly  or  pub- 
licly, but  hope,  by  means  of  the  grace  of  God,  to 
adhere  to  it,  we  have,  after  due  consideration,  in 
the  true  fear  of  GocT,  and  after  invoking  His  name, 
subscribed  our  names  with  our  own’hands.” 


god’s  word  and  Luther’s  doctrine  cure 
SHALL  TO  eternity  ENDURE 


/ 


K 


r 


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